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A 

PORTRAITURE  of  QUAKERISM. 

TAKEN  FROM  A  VIEW 

OF    THE 

EDUCATION  AND  DISCIPLINE, 

SOCIAL  MANNERS, 

CIVIL  AND  POLITICAL  ECONOMY, 

RELIGIOUS  PRINCIPLES 

AND 

CHARACTER, 

OF    THE 

J>cricrp  of  f  rtentJ^ 

Br  THOMAS  CLARKSON,  M.  A. 

AUTHOR    OF    SEVERAL    ESSAYS    ON    THE    SLAVE    TRADE. 

VOL.  I. 


3£cttKCodu 

PUBLISHED  BY  SAMUEL  STANSBURY,  NO.   Ill,  WATER-STREET. 

18C6. 
JODTHWICK  AND  HARDCASTiE,  PRINTERS. 


b 


CONTENTS 


OF    THE 


FIRST   VOLUME. 


Introduction,  page ill 

Prefatory  Arrangements  and  Remarks,  p.       .    xxvii 


MORAL  EDUCATION. 

CHAPTER  I. 

Amusements  distinguishable  into  useful  and  hurtful — the  latter 
specif  ed  and  forbidden,  p 35 

CHAPTER  II. 

Sect.  i. — Games  of  chance  forbidden — history  of  the  origin 
of  some  of  these, 39 

Sect.  ii. — Forbidden  as  beloxv  the  dignity  of  the  intellect  of 
man,  and  of  his  christian  character,  p 44 

Sect,  m.-— As  producing  an  excitement  of  the  passions,  un- 
favourable to  religious  impressions — historical  anecdotes  of 
this  excitement,  p 4  7 

Sect.  iv. — As  tending  to  produce,  by  the  introduction  of  ha- 
bits of  gaming,  an  alteration  in  the  moral  character,  p.     55 

CHAPTER  III. 

Sect.  i. — Music  forbidden — instrumental  innocent  in  itself 
but  greatly  abused — the  use  of  it  almost  inseparable  from 
its  abuse  at  the  present  day,  p 59 

Sect.  ii. — Quakers  cannot  learn  instrumental  on  the  usual 
motives  of  the  "world — nor  consider  it  as  a  source  of  moral 


dt  X  J  ?j  fh 


iV  CONTENTS. 

improvemrrt.  or  of  solid  comfort  to  the  mind — but  are  fear* 
fulthat,  ij  indulgediris  it  would- interfere  with  the  Christian 
duty  of  religious  retirement,  p 64 

Sect.  Hi. — ^Quakers  canrot  learn  vocal,  because,  on  account 
of  its  u.  ti<  motive  powers,  it  is  capable  of  becoming  oeiri- 
tnental  to  man  /■-> — its  tendency  to  this,  as  ai  coverable  by  an 
analysis t  of different 'vhssis  of  songs, p*      ....       C9 

S£cT.  iv — The  preceding  the  arguments  of  the  early  Qua- 
ker::-—but  the  r.exv  state  of  music  has  produced  other-  — 
these  explained,  p 75 

Sect.  v. — An  objection  stated  to  the  different  arguments  of  the 
Quakers  on  this  subject — their  reply,  p 79 

CHAPTER  IV. 

Sect.  i. — The  Theatre  forbidden — hori  history  of  its  origin 
— and  of  its  state  and  progre  ?,  £ 83 

Sect.  ii. — Manner  of  the. drama,  chjectedto  by  the  Quakers — 
as  it  personates  the  characters  of  others — and  as  it  professes 
to  reform  vice,  p 89 

Sf.ct.  hi. — Contents  of  the  drama  objected  to — as  they  hold 
out  fake  sentiments — and  xveaken  the  sinews  cf  moral* 
ity,  p &2 

Sect.  iv. — Theatre  considered  by  the  "Quakers  to  be  injurious 
to  the  happiness  of  man,  as  it  a  s  him  for  the  plea- 
sures of  religion,  p 97 

Sect.  v. — To  be  injurious  to  the  happiness  of  ruin,  as  it  dis- 
qualifies him  for  domestic  enjoyments,  p.      ...       101 

Sect.  vi. — Opinions  of  the  early  Christians  on  this  sub- 
ject,p 106 

CHAPTER  V. 

Sect,  i Dancing  forbidden — light  in  which  this  subject  has 

been  viewed  both  by  the  ancients  and  the  moderns — fakers 
principally  object  to  it,  where  it  is  connected  with  public  as- 
semblie- —  they  conceive  it  productive,  in  this  case,  of  a  fri- 
volous levity,  and  of  an  excitement  of  many  of  the  evil  pas- 
■titans,  p.       .     * 1Ji 


CONTENTS.  V 

Sect.  ii. — These  arguments  of  the  ^takers,  on  dancing,  ex- 
amined in  three  supposed  cases  put  to  a  moral  philoso- 
pher, p 1 1 6 

Sect.  hi. — These  arguments  farther  elucidated  by  a  display 
of  the  JBull-rooom,  p 122 

CHAPTER  VI. 

Novels  forbidden — considered  by  the  Quakers  as  producing  art 
affectation  of  knozvkdge — a  romantic  spirit — and  a  pervert- 
ed morality,  p. 129 

CHAPTER  VII. 

Sect.  i. — Diversions  of  the  field  forbidden — general  thought- 
lessness upon  tiiis  subject — sentiments  of  some  of  our  best 
poets — law  of  the  Quakers  concerning  it,  p.       .     .        137 

Sect.  ii. — Consistency  of  this  law  exam  hied  by  the  moralitu, 
which  is  inculcated  by  the  Old  Testament,  p,       .     .        143 

Sect.  hi. — Examined  by  the  morality  of  the  New — these  em- 
ployments, if  resorted  to  as  diversion?.,  pronounced,  in  both 
cases,  to  be  a  breach  of  a  moral  law,  p 149 

CHAPTER  VIII. 

Objections  to  the  preceding  system,  xvhich  includes  these  differ- 
ent prohibitions,  as  a  system  of  moral  education,  p.     .     154 

CHAPTER  IX. 

Sect.  i. — Reply  of  the  Quakers  to  these  objections,  p.       161 

Sect.  ii. — Farther  reply  of  the  Qita&ers  on  the  same  sub- 
ject^  167 


DISCIPLINE. 

CHAPTER  I. 

Sect.  i. — Outlines  of  the  discipline  of  the  Quakers,  p.      175 
Sf.ct.  ii. — Manner  of  the  administration  of  this  discipline,  184 


vi  CONTENTS. 

Sect.  hi. — Charges  usually  brought  against  the  administra- 
tion of  it — observations  in  answer  to  these  charges,  p.     190 

Sect.  iv. — The  principles  of  this  discipline  applicable  to  the 
discipline  of  larger  societies,  or  to  the  criminal  codes  of 
states — beautif id  example  in  Pennsylvania,  p.        .     -     195 

CHAPTER  II. 

Monthly  court  or  meeting  of  the  Quakers  for  the  purposes  of 
their  discipline — nature  and  manner  of  the  business  trans- 
acted there,  p „205 

CHAPTER  III. 

Quarterly  court  or  meeting  for  the  same  purposes-filature 
and  manner  of  the  business  there,  p 21  & 

CHAPTER  IV. 

Annual  court  or  meeting  for  tlie  same  purposes — nature  and 
manner  of  the  business  there  —striking  peculiarities  in  this 
manner— character  of  this  discipline  or  government,  p.  221 

CHAPTER  V. 

Excommunication  or  disowning — nature  of  disowning  as  a 
punishment,  p 236 


PECULIAR  CUSTOMS. 

CHAPTER  I. 

Sect.  i. — Dress — extravagance  of  the  dress  of  the  fifteenth 
and  sixteenth  centuries — plain  manner  in  which  the  grave 
and  religious  were  then  habited — the  Quakers  sprang  out 
of  these,  p 241 

Sect.  n. — Quakers  carried ivith  them  their  plain  dresses  into 
their  neiv  society — extravagance  of  the  world  continuing, 
they  defined  the  objects  of  dress  as  a  Christian  people — at 
length  incorporated  it  into  their  discipline — hence  their  pre- 
sent dress  is  only  a  less  deviation  from  that  of  their  ances- 
tors, than  that  of  other  people,  p.         .         .         .         249 


CONTENTS.  vii 


Sect,  hi.— Objections  of  the  world  to  the  Qiutker-dresi 
these  examined — a  comparison  between  the  language  of 
Quakerism  and  of  Christianity  on  this  subject — opinion  of 
the  early  Christians  upon  it,  p.  .  .  .  257" 

CHAPTER  II. 

Furniture — the  Qiiakers  use  plain  furniture — reasons  for 
their  singularities  in  this  respect,  p.  .  .  268 

CHAPTER  III. 

Sect.  i. — Language — Qiiakers  have  altered  the  connnon  lan- 
guage— sub.Aitution  of  Thou  for  Tou — reasons  for  this 
change — opinions  of  many  learned  men  concerning  it,    273 

Sect.  ii. — Various  other  alterations  made — as  in  titles  of  ad- 
dress— and  of  honour — reasons  for  these  changes,  p.     285 

Sect.  hi. — Another  alteration — as  in  the  names  of  the  days 
and  the  month.. — reasons  fir  this  change — various  neiv 
phrases  also  introduced,  p.  ....         291 

Sect.  iv. — Objections  by  the  world  against  the  alteration  of 
Thou  fur  Tou,  p.  .  .  .  ...  296 

Sect.  v. — Against  that  of  titles  of  address  and  honour,  300 

Sect.  vi. — Against  that  of  the  names  of  the  days  and 
months,  p.        .         .         .         .         .         .         .         309 

Sect.  vii. — Advantages  and  disadvantages  of  these  alterations 
by  the  Quaker  language,  p.         .         .         .         .         314 

CHAPTER  IV. 

Address — common  personal  gestures  or  worldly  ceremonies  of 
address  forbidden — no  exception  in  favour  cf  royalty — 
reasons  against  the  disuse  of  these,  p.  .         .  320 

CHAPTER  V. 

■Manners  and  conversation — hospitality  and  freedom  in  Qua- 
kers' houses — their  conversation  more  limited  than  that  of 
others — subjects  of  conversation  examined  in  our  towns — 
and  in  the  metropolis — extraordinary  circumstance  that  takes 
place  occasionally  in  the  company  of  the  Quakers,  p.       328 


viii  CONTENTS, 

CHAPTER  VI- 

Customs  before  meah — ancients  made  an  oblation  to  Vesta— 
moderns  have  substituted  grace — account  of  a  Quaker- 
grace,  p*  .......  342 

CHAPTER  VII. 

Customs' at  and  after  meals — Qtiakers  never  drink  healths  or 
toasts — various  reasons  for  their  disuse  of  these  customs — 
and  seldom  allow  women  to  retire  after  dinner  and  leave  the 
men  drinking — Quakers  a  sober  people,  p>      .         -       350 


INTRODUCTION. 


MOTIVES  FOR  THE  UNDERTAKING— ORIGIN  OF  THE  NAME  OF 

QUAKERS — GEORGE    FOX,     THE    FOUNDER    OF    THE 

SOCIETY — SHORT  HISTORY  OF  HIS  LIFE. 


Jf  ROM  the  year  1787,  when  I  began  to  devote  my 
labours  to  the  abolition  of  the  slave  trade,  I  was 
thrown  frequently  into  the  company  of  the  people, 
called  Quakers.  These  people  had  been  then  long 
unanimous  upon  this  subject.  Indeed  they  had  plac- 
ed it  among  the  articles  of  their  religious  discipline. 
Their  houses  were  of  course  open  to  me  in  all  parts 
of  the  kingdom.  Hence  I  came  to  a  knowledge  of 
their  living  manners,  which  no  other  person,  who  was 
not  a  Quaker,  could  have  easily  obtained. 

As  soon  as  I  became  possessed  of  this  knowledge, 
or  at  least  of  so  much  of  it,  as  to  feel  that  it  was  con- 
siderable, I  conceived  a  desire  of  writing  their  moral 


\ 


j  i  INTRODUCTION. 

history.  I  believed  I  should  be  able  to  exhibit  to  the 
rest  of  the  world  many  excellent  customs,  of  which 
they  were  ignorant,  but  which  it  might  be  useful  to 
them  to  know.  I  believed  too,  that  I  should  be  af- 
fording to  the  Quakers  themselves,  some  lessons  of 
utility,  by  letting  them  see,  as  it  were  in  a  glass,  the 
reflection  of  their  own  images.  I  felt  also  a  great  de- 
sire, amidst  these  considerations,  to  do  them  justice  ; 
for  ignorance  and  prejudice  had  invented  many  ex- 
pressions concerning  them,  to  the  detriment  of  their 
character,  which  their  conduct  never  gave  me  reason 
to  suppose,  during  all  my  intercourse  with  them,  to 
be  true. 

Nor  was  I  without  the  belief,  that  such  a  history 
might  afford  entertainment  to  many.  The  Quakers, 
as  every  body  knows,  differ  more  than  even  many  fo- 
reigners do,  from  their  own  countrymen.  They 
adopt  a  singular  mode  of  language.  Their  domestic 
customs  are  peculiar.  They  have  renounced  religious 
ceremonies,  which  all  other  christians,  in  some  form 
or  other,  have  retained.  They  are  distinguished  from 
all  the  other  islanders  by  their  dress.  These  differ- 
ences are  great  and  striking.  And  I  thought  therefore 
that  those,  who  were  curious  in  the  developcment  of 
character,  might  be  gratified  in  knowing  the  princi- 
ples, which  produced  such  numerous  exceptions  from 
the  general  practices  of  the  world. 


INTRODUCTION.  tti 

But  though  I  had  conceived  from  the  operation  of 
these  sentiments  upon  my  mind,  as  long  ago  as  I  have 
stated,   a  strong  desire  to  write  the  moral  history  of 
the  Quakers,  yet  my  incessant  occupations  on  the  sub 
ject  of  the  slave-trade,  and  indisposition  of  body  after- 
wards, in  consequence  of  the  great  mental  exertions 
necessary  in  such  a  cause,  prevented  me  from  attempt- 
ing my  design.     At  length  these  causes  of  prevention 
ceased.     But  when,  after  this,   the  subject  recurred, 
I  did  not  seem  to  have  the  industry  and  perseverance, 
though  I  had  still  the  inclination  left,  for  the  under- 
taking.    Time,  however,  continued  to  steal  on,  till 
at  length  I  began  to  be  apprehensive,  but  more  parti- 
cularly within  the  last  two  years,  that,  if  I  were  to  de- 
lay my  work  much  longer,   I  might  not  live  to  begin 
it  at  all.    This  consideration  operated  upon  me.  But  I 
was  forcibly  struck  by  another,  namely,  that,   if  I 
were  not  to  put  my  hand  to  the  task,  the  Quakers 
would  probably  continue  to  be  as  little  known  to  their 
fellow-citizens,  as  they  are  at  present.     For  I  did  not 
see  who  was  ever  to  give  a  full  and  satisfactory  ac- 
count of  them.  It  is  true  indeed,  that  there  are  works, 
written  by  Quakers,  from  which  a  certain  portion  of 
their  history,  and  an  abstract  of  their  religious  princi- 
ples, might  be  collected ;  but  none,  from  whence  their 
living  manners  could  be  taken.     It  is  true  also  that 
others,  of  other  religious  denominations,  have  written 


iv  INTRODUCTION. 

concerning  them ;  but  of  those  authors,  who  have 
mentioned  them  in  the  course  of  their  respective  writ- 
ings, not  one,  to  my  knowledge,  has  given  a  correct 
account  of  them.  It  would  be  tedious  to  dwell  on  the 
errors  of  Mosheim,  or  of  Formey,  or  of  Hume,  or  on 
those  to  be  found  in  many  of  the  modern  periodical(c) 
publications.  It  seemed,  therefore,  from  the  circum- 
stance of  my  familiar  intercourse  with  the  Quakers, 
that  it  devolved  upon  me  particularly  to  write  their 
history.  And  I  was  the  more  confirmed  in  my  opin- 
ion, because,  in  looking  forward,  I  was  never  able  to 
foresee  the  time  when  any  other  cause  would  equally, 
with  that  of  the  slave-trade,  bring  any  other  person, 
who  was  not  of  the  societv,  into  such  habits  of  friend- 
ship  with  the  Quakers,  as  that  he  should  obtain  an 
equal  degree  of  knowledge  concerning  them  with  my- 
self. By  this  new  consideration  I  was  more  than  or- 
dinarily stimulated,  and  I  began  my  work. 

It  is  not  improbable  but  some  may  imagine  from 
the  account  already  given,  that  this  work  will  be  a 
partial  one,  or  that  it  will  lean,  more  than  it  ought  to 
do,  in  favour  of  the  Quakers.  I  do  not  pretend  to 
say,  that  I  shall  be  utterly  able  to  divest  myself  of  all 

•  (a)  I  must  except  Dr.  Toulmin's  revision  of  Neal's  history  of  the 
Puritans.  One  or  two  publications  have  appeared  since,  written,  in  a 
liberal  spirit,  but  they  are  confined  principally  to  the  religious  principles 
of  the  Quakers-. 


INTRODUCTION.  y 

undue  influence,  which  their  attention  towards  me 
may  have  produced,  or  that  I  shall  be  utterly  unbias- 
sed, when  I  consider  them  as  fellow-labourers  in  the 
work  of  the  abolition  of  the  slave-trade ;  for  if  others 
had  put  their  shoulders  to  the  wheel  equally  with  them 
on  the  occasion,  one  of  the  greatest  causes  of  human 
misery,  and  moral  evil,  that  was  ever  known  in  the 
world,  had  been  long  ago  annihilated,  nor  can  I  con- 
ceal, that  I  have  a  regard  for  men,  of  whom  it  is  a  just 
feature  in  their  character,  that,  whenever  they  can  be 
brought  to  argue  upon  political  subjects,  they  reason 
upon  principle,  and  not  upon  consequences  ;  for  if  this 
mode  of  reasoning  had  been  adopted  by  others,  but 
particularly  by  men  in  exalted  stations,  policy  had 
given  way  to  moral  justice,  and  there  had  been  but 
little  public  wickedness  in  the  world.  But  though 
I  am  confessedly  partial  to  the  Quakers  on  account  of 
their  hospitality  to  me,  and  on  account  of  the  good 
traits  in  their  moral  character,  I  am  not  so  much  so, 
as  to  be  blind  to  their  imperfections.  Quakerism  is 
of  itself  a  pure  system,  and,  if  followed  closely,  will 
lead  towards  purity  and  perfection ;  but  I  know  well 
that  all,  who  profess  it,  are  not  Quakers.  The  devia- 
tion therefore  of  their  practice  from  their  profession, 
and  their  frailties  and  imperfections,  I  shall  uniformly 
lay  open  to  them,  wherever  I  believe  them  to  exist. 
And  this  I  shall  do,  not  because  I  wish  to  avoid  the 


vi  INTRODUCTION. 

charge  of  partiality,  but  from  a  belief,  that  it  is  my 
duty  to  do  it. 

The  society,  of  which  I  am  to  speak,  are  called  (b) 
Quakers  by  the  world,  but  are  known  to  each  other 
by  the  name  of  friends,  a  beautiful  appellation,  and 
characteristic  of  the  relation,  which  man,  under  the 
christian  dispensation,  ought  uniformly  to  bear  to 
man. 

The  Founder  of  the  society  was  George  Fox 
He  was  born  of  "honest  and  sufficient  parents,"  at 
Drayton  in  Leicestershire,  in  the  year  1624.  He  was 
put  out,  when  young,  according  to  his  own  account, 
to  a  man,  who  was  a  shoe-maker  by  trade,  and  who 
dealt  in  wool,  and  followed  grazing,  and  sold  cattle." 
But  it  appears  from  William  Penn,  who  became  a 
member  of  the  society,  and  was  acquainted  with  him 
that  he  principally  followed  the  country-part  of  his 
master's  business.  He  took  a  great  delight  in  sheep, 
"  an  employment,"  says  Penn,  "that  very  well  suited 
his  mind  in  some  respects,  both  for  its  innocency  and 
its  solitude,  and  was  a  just  figure  of  his  after  ministry 
and  service." 

In  his  youth  he  manifested  a  seriousness  of  spirit, 
not  usual  in  persons  of  his  age.     This  seriousness 

(b)  Justice  Bennet  of  Derby  gave  the  society  the  name  of  Quakers  in 
the  year  1650,  because  the  founder  of  it  ordered  him,  and  those  present 
with  him,  to  tremble  at  the  word  of  the  Lord. 


INTRODUCTION.  vii 

grew  upon  him,  and  as  it  encreased  he  encouraged  it, 
so  that  in  the  year  1643,  or  in  the  twentieth  year  of 
his  age,  he  conceived  himself,  in  consequence  of  the 
awful  impression  he  had  received,  to  be  called  upon 
to  separate  himself  from  the  world,  and  to  devote 
himself  to  religion. 

At  this  time  the  Church  of  England,  as  a  Protes- 
tant church,  had  been  established;  and  many,  who 
were  not  satisfied  with  the  settlement  of  it,  had  formed 
themselves  into  different  religious  sects.  There  was 
a  great  number  of  persons  also  in  the  kingdom,  who 
approving  neither  of  the  religion  of  the  establishment, 
nor  of  that  of  the  different  denominations  alluded  to, 
withdrew  from  the  communion  of  every  visible 
church.  These  were  ready  to  follow  any  teacher, 
who  might  inculcate  doctrines  that  coincided  with 
their  own  apprehensions.  Thus  far  a  way  lay  open 
among  many  for  a  cordial  reception  of  George  Fox. 
But  of  those,  who  had  formed  different  visible 
churches  of  their  own,  it  may  be  observed,  that 
though  they  were  prejudiced,  the  reformation  had  not 
taken  place  so  long,  but  that  they  were  still  alive  to 
religious  advancement.  Nor  had  it  taken  place  so 
long,  but  that  thousands  were  still  very  ignorant, 
and  stood  in  need  of  light  and  informataion  on  that 
subject. 


viii  INTRODUCTION. 

It  does  not  appear,  however,  that  George  Fox,  for 
the  first  three  years  from  the  time,  when  he  conceiv- 
ed it  to  be  his  duty  to  withdraw  from  the  world,  had 
done  any  thing  as  a  public  minister  of  the  gospel.  He 
had  travelled  from  the  year  1643  to  1646,  through 
the  counties  of  Warwick,  Leicester,  Northampton, 
and  Bedford,  and  as  far  as  London.  In  this  interval 
he  appears  to  have  given  himself  up  to  solemn  im- 
pressions, and  to  have  endeavoured  to  find  out  as  ma- 
ny serious  people  as  he  could,  with  a  view  of  convers- 
ing with  them  on  the  subject  of  religion. 

In  1647  he  extended  his  travels  to  Derbyshire,  and 
from  thence  into  Lancashire,  but  returned  to  his  na- 
tive country.  He  met  with  many  friendly  people  in 
the  course  of  this  journey,  and  had  many  serious 
conversations  with  them,  but  he  never  joined  in  pro- 
fession with  any.  At  Duckenfield,  however,  and  at 
Manchester,  he  went  among  those,  whom  he  termed 
"  the  professors  of  religion,"  and  according  to  his 
own  expressions,  "  he  staid  a  while  and  declared 
truth  among  them."  Of  these  some  were  convinced 
but  others  were  enraged,  being  startled  at  his  doc- 
trine of  perfection.  At  Broughton  in  Leicestershire, 
we  find  him  attending  a  meeting  of  the  Baptists,  at 
which  many  of  other  denominations  were  present. 
Here  he  spoke  publicly  and  convinced  many.  After 
this  he  went  back  to  the  county  of  Nottingham.    And 


INTRODUCTION.  ix 

here  a  report  having  gone  abroad,  that  he  was  an  ex- 
traordinary young  man,  many,  both  priests  and  peo- 
ple, came  far  and  near  to  see  him. 

In  1648  he  confined  his  movements  to  a  few  coun- 
ties. In  this  year  we  find  him  becoming  a  public 
character.  In  Nottinghamshire  he  delivered  himself 
in  public  at  three  different  meetings,  consisting  either 
of  priests  and  professors,  as  he  calls  them,  or  profes- 
sors and  people.  In  Warwickshire  he  met  with  a 
great  company  of  professors,  who  were  praying  and 
expounding  the  scriptures,  in  the  fields.  Here  he 
discoursed  largely,  and  the  hearers  fell  into  conten- 
tion, and  so  parted.  In  Leicestershire  he  attended 
another  meeting,  consisting  of  Church  people,  Pres- 
byterians, Independents,  and  Baptists,  where  he  spoke 
publicly  again.  This  meeting  was  held  in  a  church. 
The  persons  present  discoursed  and  reasoned.  Ques- 
tions were  propounded,  and  answers  followed.  An 
answer  given  by  George  Fox,  in  which  he  stated  that 
"  the  church  was  the  pillar  and  ground  of  truth,  and 
that  it  did  not  consist  of  a  mixed  multitude,  or  of  an 
old  house,  made  up  of  lime,  stones,  and  wood,  but 
of  living  stones,  living  members,  and  a  spiritual 
household,  of  which  Christ  was  the  head,"  set  them 
all  on  fire.  The  clergyman  left  the  pulpit,  the  peo- 
ple their  pews,  and  the  meeting  separated.  George 
Fox,  however,  went  afterwards  to  an  Inn,  where  he 

VOL.   1.  B 


x  INTRODUCTION. 

argued  with  priests  and  professors  of  all  sorts.  De- 
parting from  thence,  he  took  up  his  abode  for  some 
time  in  the  vale  of  Beevor,  where  he  preached  Re- 
pentance, and  convinced  many.  He  then  returned 
into  Nottinghamshire,  and  passed  from  thence  into 
Derbyshire,  in  both  which  counties  his  doctrines 
spread.  And,  after  this,  warning  Justices  of  the  Peace, 
as  he  travelled  along,  to  do  justice,  and  notoriously 
wicked  men  to  amend  their  lives,  he  came  into  the 
vale  of  Beevor  again.  In  this  vale  it  was  that  he  re- 
ceived, according  to  his  own  account,  his  commis- 
sion from  divine  authority,  by  means  cf  impressions 
on  his  mind,  in  consequence  of  which  he  conceived 
it  to  be  discovered  to  him,  among  other  things,  that 
he  was  "  to  turn  the  people  from  darkness  to  the 
light."  By  this  time  he  had  converted  many  hund- 
reds to  his  opinions,  and  divers  meetings  of  Friends, 
to  use  his  own  expression,  "had  been  then  gathered." 

The  year  1649  was  ushered  in  by  new  labours. 
He  was  employed  occasionally  in  writing  to  judges 
and  justices  to  do  justice,  and  in  warning  persons  to 
fulfil  the  duties  of  their  respective  stations  in  life. 

This  year  was  the  first  of  all  his  years  of  suffering. 
For  it  happened  on  a  Sunday  morning,  that,  coming 
in  sight  of  the  town  of  Nottingham,  and  seeing  the 
great  church,  he  felt  an  impression  on  his  mind  to  go 
there.     On  hearing  a  part  of  the  sermon,  he  was  so 


INTRODUCTION.  xi 

struck  with  what  he  supposed  to  be  the  erroneous 
doctrine  it  contained,  that  he  could  not  help  publicly 
contradicting  it.  For  this  interruption  of  the  service 
he  was  seized,  and  afterwards  confined  in  prison.  At 
Mansfield  again,  as  he  was  declaring  his  own  religi- 
ous opinions  in  the  church,  the  people  fell  upon  him 
and  beat  and  bruised  him,  and  put  him  afterwards  in 
the  stocks.  At  Market  Bosworth  he  was  stoned  and 
driven  out  of  the  place.  At  Chesterfield  he  address- 
ed both  the  clergyman  and  the  people,  but  they  car- 
ried him  before  the  mayor,  who  detained  him  till  late 
at  night,  at  which  unseasonable  time  the  officers  and 
watchmen  put  him  out  of  the  town. 

And  here  I  would  observe,  before  I  proceed  to  the 
occurrences  of  another  year,  that  there  is  reason  to 
believe  that  George  Fox  disapproved  of  his  own  con- 
duct in  having  interrupted  the  service  of  the  church 
at  Nottingham,  which  I  have  stated  to  have  been  the 
iirst  occasion  of  his  imprisonment.  For  if  he  believ- 
ed any  one  of  his  actions,  with  which  the  world  had 
been  offended,  to  have  been  right,  he  repeated  it,  as 
circumstances  called  it  forth,  though  he  was  sure  of 
suffering  for  it  either  from  the  magistrates  or  the  peo- 
ple. But  he  never  repeated  this,  but  he  always  after- 
wards, when  any  occasion  of  religious  controversy 
occurred  in  any  of  the  churches,  where  his  travels  lay, 


xii  INTRODUCTION. 

uniformly  suspended  his  observations,  till  the  service 
was  over. 

George  Fox  spent  almost  the  whole  of  the  next 
year,  that  is,  of  the  year  1650,  in  confinement  in  Der- 
by Prison. 

In  1651,  when  he  was  set  at  liberty,  he  seems  not 
to  have  been  in  the  least  disheartened  by  the  treatment 
he  had  received  mere,  or  at  the  different  places  before 
mentioned,  but  to  have  resumed  his  travels,  and  to 
have  held  religious  meetings,  as  he  went  along.  He 
had  even  the  boldness  to  go  into  Litchfield,  because 
he  imagined  it  to  be  his  duty,  and,  with  his  shoes  off 
to  pronounce  with  an  audible  voice  in  the  streets,  and 
this  on  the  market-  dav,  a  woe  against  that  citv.  He 
continued  also  to  visit  the  churches,  as  he  journeyed, 
in  the  time  of  divine  service,  and  to  address  the  priests 
and  the  people  publicly,  as  he  saw  occasion,  but  not, 
as  I  observed  before,  till  he  believed  the  service  to  be 
over.  It  does  not  appear,  however,  that  he  suffered 
any  interruption  upon  these  occasions,  in  the  course 
of  the  present  year,  except  at  York-Minster ;  where, 
as  he  was  beginning  to  preach  after  the  sermon,  he  was 
hurried  out  of  it,  and  thrown  down  the  steps  by  the 
congregation,  which  was  then  breaking  up.  It  ap- 
t$  pears  that  he  had  been  generally  well  received  in  the 
county  of  York,  and  that  he  had  convinced  many. 


INTRODUCTION.  xiii 

In  the  year  1652,  after  having  passed  through  the 
shires  of  Nottingham  and  Lincoln,  he  came  again  in- 
to Yorkshire.  Here,  in  the  course  of  his  journey/he 
ascended  Pendle-Hill.  At  the  top  of  this  he  appre- 
hended it  was  opened  to  him,  whither  he  was  to  direct 
his  future  steps,  and  that  he  saw  a  great  host  of  people, 
who  were  to  be  converted  by  him  in  the  course  of  his  j 
ministry.  From  this  time  we  may  consider  him  as 
having  received  his  commission  full  and  complete  in 
his  own  mind.  For  in  the  vale  of  Beevor  he  conceived 
himself  to  have  been  informed  of  the  various  doc- 
trines, which  it  became  his  duty  to  teach,  and,  on  this 
occasion,  to  have  had  an  insight  of  the  places  where 
he  was  to  spread  them. 

To  go  over  his  life,  even  in  the  concise  way,  in 
which  I  have  hitherto  attempted  it,  would  be  to  swell 
this  introduction  into  a  volume.  I  shall  therefore, 
from  this  great  period  of  his  ministry,  make  only  the 
following  simple  statement  concerning  it. 

He  continued  his  labours,  as  a  minister  of  the  gos- 
pel, and  even  preached,  within  two  days  of  his  death. 
During  this  time  he  had  settled  meetings  in  most 
parts  of  the  kingdom,  and  had  given  to  these  the 
foundation  of  that  beautiful  system  of  discipline,  which 
I  shall  explain  in  this  volume,  and  which  exists  among 
the  Quakers  at  the  present  day. 


xiv  INTRODUCTION. 

He  had  travelled  over  England,  Scotland,  and 
Wales.  He  had  been  in  Ireland.  He  had  visited  the 
British  West- Indies,  and  America.  He  had  extend- 
ed his  travels  to  Holland,  and  part  of  Germany. 

He  had  written,  in  this  interval,  several  religious 
books,  and  had  addressed  letters  to  kings,  princes, 
magistrates,  and  people,  as  he  felt  impressions  on  his 
mind,  which  convinced  him,  that  it  become  his  duty 
to  do  it. 

He  had  experienced  also,  during  this  interval,  great 
bodily  sufferings.  He  had  been  long  and  repeatedly 
confined  in  different  gaols  of  the  kingdom.  The  state 
of  the  gaols,  in  these  times,  is  not  easily  to  be  con- 
ceived. That  of  Doomsdale  at  Launceston  in  Corn- 
wall, has  never  been  exceeded  for  filth  and  pestilential 
noisomeness,  nor  those  of  Lancaster  and  Scarborough- 
castles  for  exposure  to  the  inclemency  of  the  elements. 
In  the  two  latter  he  was  scarcely  ever  diy  for  two  years; 
for  the  rain  used  to  beat  into  them,  and  to  run  down 
upon  the  floor.  This  exposure  to  the  severity  of  the 
weather  occasioned  his  body  and  limbs  to  be  benumb- 
ed, and  to  swell  to  a  painful  size,  and  laid  the  found- 
ation, by  injuring  his  health,  for  future  occasional 
sufferings  during  the  remainder  of  his  life. 

With  respect  to  the  religious  doctrines,  which 
George  Fox  inculcated  during  his  ministry,  it  is  not 
necessary  to  speak  of  them  here,  as  they  will  be  detail- 


INTRODUCTION.  xv 

ed  in  their  proper  places.  I  must  observe,  however, 
that  he  laid  a  stress  upon  many  things,  which  the  world 
considered  to  be  of  little  moment,  but  which  his  fol- 
lowers thought  to  be  entirely  worthy  of  his  spiritual 
calling.  He  forbade  all  the  modes  and  gestures,  which 
are  used  as  tokens  of  obeisance,  or  flattery,  or  honour, 
among  men.  He  insisted  on  the  necessity  of  plain 
speech  or  language.  He  declaimed  against  all  sorts 
of  music.  He  protested  against  the  exhibitions  of  the 
theatre,  and  many  of  the  accustomary  diversions  of 
the  times.  The  early  Quakers,  who  followed  him  in 
all  these  points,  were  considered  by  some  as  turning 
the  world  upside  down  ;  but  they  contended  in  reply, 
that  they  were  only  restoring  it  to  its  pure  and  primi- 
tive state  ;  and  that  they  had  more  weighty  arguments 
for  acting  up  to  their  principles  in  these  respects,  than 
others  had  for  condemning  them  for  so  doing. 

But  whatever  were  the  doctrines,  whether  civil,  or 
moral,  or  religious,  which  George  Fox  promulgated, 
he  believed  that  he  had  a  divine  commission  for  teach- 
ing them,  and  that  he  was  to  be  the  restorer  of 
Christianity  ;  that  is,  that  he  was  to  bring  people  from 
Jewish  ceremonies  and  Pagan-fables,  with  which  it  had 
been  intermixed,  and  also  from  worldly  customs,  to  a 
religion  which  was  to  consist  of  spiritual  feeling.  I 
know  not  how  the  world  will  receive  the  idea,  that  he 
conceived  himself  to  have  had  a  revelation  for  these 


xvi  INTRODUCTION. 

purposes.  But  nothing  is  more  usual  than  for  pious 
people,  who  have  succeeded  in  any  ordinary  work  of 
goodness,  to  say,  that  they  were  providentially  led  to 
it,  and  this  expression  is  usually  considered  among 
Christians  to  be  accurate.  But  I  cannot  always  find 
the  difference  between  a  man  being  providentially  led 
into  a  course  of  virtues  and  successful  action,  and  his 
having  an  internal  revelation  for  it.  For  if  we  admit 
that  men  may  be  providentially  led  upon  such  occa- 
sions, they  must  be  led  by  the  impressions  upon  their 
minds.  Bufwhat  are  these  internal  impressions,  but 
the  dictates  of  an  internal  voice  to  those  who  follow 
them  ?  But  if  pious  men  would  believe  themselves 
to  have  been  thus  providentially  led,  or  acted  upon,  in 
any  ordinary  case  of  virtue,  if  it  had  been  crowned 
with  success,  George  Fox  would  have  had  equal  reason 
to  believe,  from  the  success  that  attended  his  own  par- 
ticular undertaking,  that  he  had  been  called  upon  to 
engage  in  it.  For  at  a  very  early  age  he  had  confuted 
many  of  the  professors  of  religion  in  public  disputa- 
tions. He  had  converted  magistrates,  priests,  and 
people.  Of  the  clergymen  of  those  times  some  had 
left  valuable  livings,  and  followed  him.  In  his  thir- 
tieth year  he  had  seen  no  less  than  sixty  persons, 
spreading,  as  ministers,  his  own  doctrines.  These, 
and  other  circumstances  which  might  be  related, 
would  doubtless  operate  powerfully  upon  him  to  make 


INTRODUCTION.  xvii 

him  believe,  that  he  was  a  chosen  vessel.  Now,  if 
to  these  considerations  it  be  added,  that  George  Fox 
was  not  engaged  in  any  particular  or  partial  cause  of 
benevolence,  or  mercy,  or  justice,  but  wholly  and 
exclusively  in  a  religious  and  spiritual  work,  and  that 
it  was  the  first  of  all  his  religious  doctrines,  that  the 
spirit  of  God,  -where  men  were  obedient  to  it,  guided 
them  in  their  spiritual  concerns,  he  must  have  believed 
himself,  on  the  consideration  of  his  unparalleled  suc- 
cess, to  have  been  providentially  led,  or  to  have  had 
an  internal  or  spiritual  commission  for  the  cause, 
which  he  had  undertaken. 

But  this  belief  was  not  confined  to  himself.  His 
followers  believed  in  his  commission  also.  They  had 
seen,  like  himself,  the  extraordinary  success  of  his 
ministry.  They  acknowledged  the  same  internal  ad- 
monitions, or  revelations  of  the  same  spirit,  in  spir- 
itual concerns.  They  had  been  witnesses  of  his  inno- 
cent and  blameless  life.  There  were  individuals  in 
the  kingdom,  who  had  publicly  professed  sights  and 
prophecies  concerning  him.  At  an  early  age  he  had 
been  reported,  in  some  parts  of  the  country,  as  a 
youth,  who  had  a  discerning  spirit.  It  had  gone 
abroad,  that  he  had  healed  many  persons,  who  had 
been  sick  of  various  diseases.  Some  of  his  prophe- 
cies had  come  true  in  the  lifetime  of  those,  who  had 
heard  them  delivered.     His  followers  too  had  seen 

VOL.    1.  C 


x^  in  INTRODUCTION. 

many,  who  had  come  purposely  to  molest  and  appre  - 
hend  him,  depart  quietly,  as  if  their  anger  and  their 
power  had  been  providentially  broken.  They  had 
seen  others,  who  had  been  his  chief  persecutors,  ei- 
ther falling  into  misfortunes,  or  dying  a  miserable  or 
an  untimely  death.  They  had  seen  him  frequently 
cast  into  prison,  but  always  getting  out  again  by 
means  of  his  innocence.  From  these  causes  the  be- 
lief was  universal  among  them,  that  his  commission 
was  of  divine  authority  ;  and  they  looked  upon  him 
therefore  in  no  other  light,  than  that  of  a  teacher,  who 
had  been  sent  to  them  from  heaven. 

George  Fox  was  in  his  person  above  the  ordinary 
size.  He  is  described  by  William  Penn  as  a  "  lusty 
person."  He  wras  graceful  in  his  countenance.  His 
eye  was  particularly  piercing,  so  that  some  of  those, 
who  were  disputing  with  him,  were  unable  to  bear  it. 
He  was,  in  short,  manly,  dignified,  and  commanding 
in  his  aspect  and  appearance. 

In  his  manner  of  living  he  was  temperate.  He  ate 
sparingly.  He  avoided,  except  medicinally,  all  strong 
drink. 

Notwithstanding  the  great  exercise  he  was  accus- 
tomed to  take,  he  allowed  himself  but  little  sleep. 

In  his  outward  demeanour  he  was  modest,  and 
without  affectation.  He  possessed  a  certain  gravity 
of  manners,  but  he  was  nevertheless  affable,  and  courte- 
ous, and  civil  beyond  the  usual  forms  of  breeding-. 


INTRODUCTION,  xi* 

In  his  disposition  he  was  meek,  and  tender,  and 
compassionate.  He  was  kind  to  the  poor,  without 
any  exception,  and,  in  his  own  society,  laid  the  founda- 
tion of  that  attention  towards  them,  which  the  world 
remarks  as  an  honour  to  the  Quaker-character  at  the 
present  day.  But  the  poor  were  not  the  only  persons, 
for  whom,  he  manifested  an  affectionate  concern.  He 
felt  and  sympathized  wherever  humamity  could  be  in- 
terested. He  wrote  to  the  judges  on  the  subject  of  cap- 
ital punishments,  warning  them  not  to  take  away  the 
lives  of  persons  for  theft.  On  the  coast  of  Cornwall  he 
was  deeply  distressed  at  finding  the  inhabitants,  .more 
intent  upon  plundering  the  wrecks  of  vessels  that  were 
driven  upon  their  shores,  than  upon  saving  the  poor 
and  miserable  mariners,  who  were  clinging  to  them ; 
and  he  bore  his  public  testimony  against  this  practice, 
by  sending  letters  to  all  the  clergymen  and  magistrates 
ill  the  parishes,  bordering  upon  the  sea,  and  reprov- 
ing them  for  their  unchristian  conduct.  In  the  West- 
Indies  also  he  exhorted  those,  who  attended  his  meet- 
ings, to  be  merciful  to  their  slaves,  and  to  give  them 
their  freedom  in  due  time.  He  considered  these  as 
belonging  to  their  families,  and  that  religious  intruc- 
tion  was  due  to  these,  as  the  branches  of  them,  for 
whom  one  day  or  other  they  would  be  required  to  give 
a  solemn  account.  Happy  had  it  been,  if  these  chris- 
tian exhortations  had  been  attended  to,  or  if  those  fa- 
milies only,  whom  he  thus  seriously  addressed,  had 


xx  INTRODUCTION. 

continued  to  be  true  Quakers ;  for  they  would  have 
set  an  example,  which  would  have  proved  to  the  rest 
of  the  islanders,  and  the  world  at  large,  that  the  im- 
policy is  not  less  than  the  wickedness  of  oppression. 
Thus  was  George  Fox  probably  the  first  person,  who 
publicly  declared  against  this  species  of  slavery.  No- 
thing in  short,  that  could  be  deplored  by  humanity, 
seems  to  have  escaped  his  eye ;  and  his  benevolence, 
when  excited,  appears  to  have  suffered  no  interruption 
in  its  progress  by  the  obstacles,  which  bigotry  would 
have  thrown  in  the  way  of  many,  on  account  of  the 
difference  of  a  persons  country,  or  of  his  colour,  or 
of  his  sect. 

He  was  patient  under  his  own  sufferings.  To  those, 
who  smote  his  right  cheek,  he  offered  his  left;  and,  in 
the  true  spirit  of  Christianity,  he  indulged  no  rancour 
against  the  worst  of  his  oppressors.  He  made  use  oc- 
casionally of  a  rough  expression  towards  them  ;  but 
he  would  never  have  hurt  any  of  them,  if  he  had  had 
them  in  his  power. 

He  possessed  the  most  undaunted  courage  ;:  for  he 
was  afraid  of  no  earthly  power.  He  was  never  de- 
terred from  going  to  meetings  for  worship,  though  he 
knew  the  officers  would  be  there,  who  were  to  seize 
his  person.  In  his  personal  conversations  with  Oli- 
ver Cromwell,  or  in  his  letters  to  him  as  protector,  or 
in  his  letters  to  the  parliament,  or  to  king  Charles  the 


INTRODUCTION.  xxi 

second,  or  to  any  other  personage,  he  discovered  his 
usual  boldness  of  character,  and  never  lost,  by  means 
of  any  degrading  flattery,  his  dignity  as  a  man. 

But  his  perseverance  was  equal  to  his  courage ;  for 
he  was  no  sooner  out  of  goal,  than  he  repeated  thevery 
acts,  believing  them  to  be  right,  for  which  he  had 
been  confined.  When  he  was  forced  also  out  of  the 
meeting-houses  by  the  officers  of  justice,  he  preached 
at  the  very  doors.  In  short,  he  was  never  hindered 
but  by  sickness,  or  imprisonments,  from  persevering 
in  his  religious  pursuits. 

With  respect  to  his  word,  he  was  known  to  have 
held  it  so  sacred,  that  the  judges  frequently  dismissed 
him  without  bail,  on  his  bare  promise  that  he  would 
be  forth  coming  on  a  given  day.  On  these  occasions, 
he  used  always  to  qualify  his  promise  by  the  expres- 
sion, "  if  the  Lord  permit." 

Of  the  integrity  of  his  own  character,  as  a  christian, 
he  was  so  scrupulously  tenacious,  that,  when  he  might 
have  been  sometimes  set  at  liberty  by  making  trifling 
acknowledgements,  he  would  make  none,  least  it 
should  imply  a  conviction,  that  he  had  been  confined 
for  that  which  was  wrong ;  and,  at  one  time  in  parti- 
cular, king  Charles  the  second  was  so  touched  with 
the  hardship  of  his  case,  that  he  offered  to  discharge 
him  from  prison  by  a  pardon.  But  George  Fox  de- 
clined it  on  the  idea,  that,  as  pardon  implied  guilt,  his 


xxii  INTRODUCTION. 

innocence  would  be  called  in  question  by  his  accept 
ance  of  it.  The  king,  however,  replied,  that  "  be 
need  not  scruple  being  released  by  a  pardon,  for  many 
a  man  who  was  as  innocent  as  a  child,  had  had  a  par- 
don granted  him."  But  still  he  chose  to  decline  it. 
And  he  lay  in  goal,  till,  upon  a  trial  of  the  errors  in 
his  indictment,  he  was  discharged  in  an  honourable 
way. 

As  a  minister  of  the  gospel,  he  was  singularly  emi- 
nent. He  had  a  wonderful  gift  in  expounding  the 
scriptures.  He  was  particular!}'  impressive  in  his 
preaching ;  but  he  excelled  most  in  prayer. 

Here  it  was,  that  he  is  described  by  William  Penn, 
as  possessing  the  most  awful  and  reverend  frame  he 
ever  beheld.  His  presence,  says  the  same  author,  ex- 
pressed "  a  religious  majesty."  That  there  must 
have  been  something  more  than  usually  striking  either 
in  his  manner,  or  in  his  language,  or  in  his  arguments, 
or  in  all  of  them  combined,  or  that  he  spoke  "  in  "the 

'i. 

demonstration  of  the  spirit  and  with  power,"  we  are 
warranted  in  pronouncing  from  the  general  and  pow- 
erful effects  produced.  In  the  year  1648,  when  he 
had  but  once  before  spoken  in  public,  it  was  observed 
of  him  at  Mansfield,  at  the  end  of  his  prayer,  "  that 
it  was  then,  as  in  the  days  of  the  apostles,  when  the 
house  was  shaken  where  they  xvere."  In  the  same 
manner  he  appears  to  have  gone  on,  making  a  deep 


INTRODUCTION.  xxiii. 

impression  upon  his  hearers,  whenever  he  was  fully 
and  fairly  heard.  Many  clergymen,  as  I  observed 
before,  in  consequence  of  his  powerful  preaching, 
gave  up  their  livings ;  and  constables,  who  attended 
the  meetings,  in  order  to  apprehend  him,  felt  them- 
selves disarmed,  so  that  they  went  away  without 
attempting  to  secure  his  person. 

As  to  his  life,  it  was  innocent.  It  is  true  indeed, 
that  there  were  persons,  high  in  civil  offices,  who,  be- 
cause he  addressed  the  people  in  public,  considered 
him  as  a  disturber  of  the  peace.  But  none  of  these 
ever  pretended  to  cast  a  stain  on  his  moral  character. 
He  was  considered  both  by  friends  and  enemies,  as 
irreproachable  in  his  life. 

Such  was  the  character  of  the  founder  of  Quaker- 
ism. He  was  born  in  July  1624,  and  died  on  the 
thirteenth  of  November  1690,  in  the  sixty-seventh 
year  of  his  age.  He  had  separated  himself  from  the 
word  in  order  to  attend  to  serious  things,  as  I  observ- 
ed before,  at  the  age  of  nineteen,  so  that  he  had  de- 
voted himself  to  the  exercises  and  services  of  religion 
for  no  less  a  period  than  forty-eight  years.  A  few 
hours  before  his  death,  upon  some  friends  asking  him 
how  he  found  himself,  he  replied  "  never  heed.  All 
"  is  well.  The  seed  or  power  of  God  reigns  over  all, 
"  and  over  death  itself,  blessed  be  the  Lord."  This 
answer  was  full  of  courage,  and  corresponded  with 


xxiv  INTRODUCTION. 

that  courage,  which  had  been  conspicuous  in  him  dur- 
ing life.  It  contained  an  evidence,  as  manifested  in  his 
own  feelings,  of  the  tranquillity  and  happiness  of  his 
mind,  and  that  the  power  and  terrors  of  death  had 
been  vanquished  in  himself.  It  shewed  also  the 
ground  of  his  courage  and  of  his  confidence.  "  He 
"  was  full  of  assurance,"  says  William  Penn,  "  that 
"  he  had  triumphed  over  death,  and  so  much  so, 
"  even  to  the  last,  that  death  appeared  to  him  hardly 
worth  notice  or  mention."  Thus  he  departed  this 
life,  affording  an  instance  of  the  truth  of  those  words 
of  the  psalmist,  "  Behold  the  upright,  for  the  end  of 
that  man  is  peace." 


PREFATORY  ARRANGEMENTS 

AND 

REMARKS. 


PREFATORY  ARRANGEMENTS 

AND 

REMARKS. 


QUAKERISM,  A  HIGH  PROFESSION — QUAKERS  GENERALLY 
ALLOWED  TO  BE  A  MORAL  PEOPLE — VARIOUS  CAUSES  OF 
THIS  MORALITY  OF  CHARACTER— 'THEIR  MORAL  EDUCA- 
TION,   WHICH  IS  ONE  OF  THEM,    THE  FIRST  SUBJECT  FOR 

CONSIDERATION THIS    EDUCATION     UNIVERSAL    AMONG 

THEM — ITS  ORIGIN-r-THE  PROHIBITIONS    BELONGING   TO 
IT  CHIEFLY  TO  BE  CONSIDERED. 


VjrEORGE  FOX  never  gave,  while  living,  nor 
left  after  his  death,  any  definition  of  Quakerism.  He 
left,  however,  his  journal  behind  him,  and  he  left 
what  is  of  equal  importance,  his  example.  Combin- 
ing these  with  the  sentiments  and  practice  of  the  early 
Quakers,  I  may  state,  in  a  few  words,  what  Qua- 
kerism is,  or  at  least  what  we  may  suppose  George 
Fox  intended  it  to  be. 

Quakerism  may  he  defined  to  be  an  attempt,  under 
the  divine  influence,  at  practical  Christianity  as  far  as 
\t  can  he  carried.     Those,  who  profess  it,  consider 


xxviii        PREFATORY  ARRANGEMENTS. 

themselves  bound  to  regulate  their  opinions,  words, 
actions,  and  even  outward  demeanour,  by  Christianity, 
and  by  Christianity  alone.     They  consider  themselves 
bound  to  give  up  such  of  the  customs,  or  fashions  of 
men,  however  general,  or  generally  approved,  as  mi- 
litate, in  any  manner,  against  the  letter  or  the  spirit  of 
the  gospel.     Hence  they  mix  but  little  with  the  world, 
that  they  may  be  less  liable  to  imbibe  its  spirit. 
Hence  George  Fox  made  a  distinction  between  the 
members  of  his  own  society  and  others,  by  the  dif- 
ferent appellations  of  Friends,  and  People  of  the  world. 
They  consider  themselves  also  under  an  obligation  to 
follow  virtue,  not  ordinarily,  but  even  ta  the  death. 
For  they  profess  never  to  make  a  sacrifice  of  consci- 
ence, and  therefore,  if  any  ordinances  of  man  are 
enjoined  them,  which  they  think  to  be  contrary  to  the 
divine  will,  they  believe  it  right  not  to  submit  to  them, 
but  rather,  after  the  example  of  the  apostles  and  pri- 
mitive christians,  to  suffer  any  loss,  penalty,  or  in- 
convenience, which  may  result  to  them  for  so  doing. 
This  then,  in  a  few  words,  is  a  general  definition 
of  (c)  Quakerism.     It  is,  as  we  see,  a  most  strict 
profession  of  practical  virtue  under  the  direction  of 

(c)  I  wish  to  be  understood,  in  writing  this  work,  that  I  can  give  no 
account,  that  will  be  applicable  to  all  under  the  name  of  Quakers.  My 
account  will  comprehend  the  general  practice,  or  thai  which  ought  to 
be  the  practice  of  those,  who  profess  Quakerism, 


PREFATORY  ARRANGEMENTS.  xxix 

Christianity,  and  such  as,  when  we  consider  the  in. 
firmities  of  human  nature,  and  the  temptations  that 
daily  surround  it,  it  must  be  exceedingly  difficult  to 
fulfil.  But,  whatever  difficulties  may  have  lain  in 
the  way,  or  however,  on  account  of  the  necessary 
weakness  of  human  nature,  the  best  individuals  among 
the  Quakers  maj^  have  fallen  below  the  pattern  of 
excellence,  which  they  have  copied,  nothing  is  more 
true,  than  that  the  result  has  been,  that  the  whole 
society,  as  a  body,  have  obtained  from  their  country- 
men, the  character  of  a  moral  people. 

If  the  reader  be  a  lover  of  virtue,  and  anxious  for 
the  moral  improvement  of  mankind,  he  will  be  de- 
sirous of  knowing  what  means  the  Quakers  have  used 
to  have  preserved,  for  a  hundred  and  fifty  years,  this 
desirable  reputation  in  the  world. 

If  we  were  to  put  the  question  to  the  Quakers 
themselves  for  their  own  opinion  upon  it,  I  believe 
I  can  anticipate  their  reply.  They  would  attribute 
any  morality,  they  might  be  supposed  to  have,  to  the 
Supreme  Being,  whose  will  having  been  discovered  by 
means  of  the  scriptures,  and  of  religious  impressions 
upon  the  mind,  when  it  has  been  calm,  and  still,  and 
abstracted  from  the  world,  they  have  endeavoured  to 
obey.  But  there  is  no  doubt,  that  we  may  add, 
Auxiliary  causes  of  this  morality,  and  such  as  the 
Quakers  themselves  would  allow  to  have  had  their 


xxx  PREFATORY  ARRANGEMENTS. 

share  in  producing  it,  under  the  same  influence.  The 
first  of  these  may  be  called  their  moral  education. 
The  second  their  discipline.  The  third  may  be  said 
to  consist  of  those  domestic,  or  other  customs,  which 
are  peculiar  to  them,  as  a  society  of  christians.  The 
fourth  of  their  peculiar  tenets  of  religion.  In  fact, 
there  are  many  circumstances,  interwoven  into  the 
constitution  of  the  society  of  the  Quakers,  each  of 
which  has  a  separate  effect,  and  all  of  which  have  a 
combined  tendency,  towards  the  production  of  moral 
character. 

These  auxiliary  causes  I  shall  consider  and  explain 
in  their  turn.  In  the  course  of  this  explanation  the 
reader  will  see,  that,  if  other  people  were  to  rer 
sort  to  the  same  means  as  the  Quakers,  they  would 
obtain  the  same  reputation,  or  that  human  nature  is 
not  so  stubborn,  but  that  it  will  yield  to  a  given  force. 
But  as  it  is  usual,  in  examining  the  life  of  an  individr 
tial,  to  begin  with  his  youth,  or,  if  it  has  been  eminent, 
to  begin  with  the  education  he  has  received,  so  I  shall 
fix  upon  the  first  of  the  auxiliary  causes  I  have  men- 
tioned, or  the  moral  education  of  the  Quakers,  as  the 
subject  for  the  first  division  of  my  work. 

Of  this  moral  education  I  may  observe  here,  that 
it  is  universal  among  the  society,  or  that  it  obtains 
where  the  individuals  are  considered  to  be  true 
Quakers.  It  matters  not,  how  various  the  tempers 
of  young  persons  may  be,  who  come  under  it,  they 


PREFATORY  ARRANGEMENTS,         xxxi 

must  submit  to  it.  Nor  does  it  signify  what  may  be 
the  disposition,  or  the  whim,  and  caprice  of  their 
parents,  they  must  submit  to  it  alike.  The  Quakers 
believe  that  they  have  discovered  that  system  of  mo- 
rality, which  Christianity  prescribes;  and  therefore 
that  they  can  give  no  dispensation  to  their  members, 
under  any  circumstances  whatever,  to  deviate  from  if. 
The  origin  of  this  system,  as  a  standard  of  education 
in  the  society,  is  as  follows. 

When  the  first  Quakers  met  in  union,  they  consisted 
of  religious  or  spiritually  minded  men.  From  that 
time  to  the  present,  there  has  always  been,  as  we 
may  imagine,  a  succession  of  such  in  the  society. 
Many  of  these,  at  their  great  meetings,  which  have 
been  annual  since  those  days,  have  delivered  their 
sentiments  on  various  interesting  points.  These  sen- 
timents were  regularly  printed,  in  the  form  of  yearly 
epistles,  and  distributed  among  Quaker  families. 
Extracts,  in  process  of  time,  were  made  from  them, 
and  arranged  under  different  heads,  and  published  in 
one  book,  under  the  name  of  (d)  Advices.  Now 
these  advices  comprehend  important  subjects.  They 
relate  to  customs,  manners,  fashions,  conversation, 
conduct.  They  contain  of  course  recommendations. 
and  suggest  prohibitions,  to  the  society,  as  rules  ofgnid- 

(d)  The  Book  is  intitled  "Extracts  from  the  minutes  made,  and  from 
"  the  advices  given,  at  the  yearly  Meeting-  of  the  Quakers  in  London, 
"  since  its  first  Institution." 


xxxii        PREFATORY  ARRANGEMENTS. 

ance :  and  as  they  came  from  spiritually  minded  men 
on  solemn  occasions,  they  are  supposed  to  have  had  a 
spiritual  origin.  Hence  Quaker  parents  manage  their 
youth  according  to  these  recommendations  and  prohibi- 
tions, and  hence  this  book  of  extracts  (for  so  it  is  usual- 
ly called)  from  which  I  have  obtained  a  considerable 
portion  of  my  knowledge  on  this  subject,  forms  the 
basis  of  the  moral  Education  of  the  Society. 

Of  the  contents  of  this  book,  I  shall  notice,  while  I 
am  treating  upon  this  subject,  not  those  rules  which 
are    of  a    recommendatory,    but  those,    which    are 
of  a  prohibitory    nature.     Education   is    regulated 
either  by  recommendations,  or  by  prohibitions,   or 
by  both  conjoined.     The  former  relate  to  things, 
where  there  is  a  wish  that  youth  should  conform  to 
them,  but  where  a  trifling  deviation  from  them  would 
not  be  considered  as  an  act  of  delinquency  publicly 
reprehensible.     The  latter  to  things,  where  any  com- 
pliance with  them  becomes  a  positive  offence.     The 
Quakers,  in  consequence  of  the  vast  power  they  have 
©ver  their  members  by  means  of  their  discipline,  lay 
a  great  stress  upon  the  latter.     They  consider  their 
prohibitions,  when  duly  watched  and  enforced,  as  so 
many  barriers  against  vice  or  preservatives  of  virtue. 
Hence  they  are  the  grand  component  parts  of  their 
moral  education,  and  hence  I  shall  chiefly  consider 
them  in  the  chapters,  which  are  now  to  follow  upon 
this  subject. 


Moral  Education 


THE  QUAKERS, 


VOL.    1. 


MORAL  EDUCATION  OF  THE  QUAKERS. 


CHAP.  I. 


Moral  Education  of  the  Quakers — amusements  neces- 
sary for  youth — Quakers  distinguish  between  the 
useful  and  tlw  hurtful — the  latter  specified  and  for^ 
bidden. 


VV  HEN  the  blooming  spring  sheds  abroad  its  be- 
nign influence,  man  feels  it  equally  with  the  rest  of 
created  nature.  The  blood  circulates  more  freely, 
and  a  new  current  of  life  seems  to  be  diffused,  in  his 
veins.  The  aged  man  is  enlivened,  and  the  sick  man 
feels  himself  refreshed.  Good  spirits  and  cheerful 
countenances  succeed.  But  as  the  year  changes  in 
its  seasons,  and  rolls  round  to  its  end,  the  tide  seems, 
to  slacken,  and  the  current  of  feeling  to  return  to  its 
former  level. 

But  this  is  not  the  case  with  the  young.      The 
whole  year  to  them  is  a  kind  of  perpetual  spring. 


36  MORAL  EDUCATION. 

Their  blood  runs  briskly  throughout.  Their  spirits 
are  kept  almost  constantly  alive  ;  and  as  the  cares  of 
the  world  occasion  no  drawback,  they  feel  a  perpetual 
disposition  to  cheerfulness  and  to  mirth.  This  dis- 
position seems  to  be  universal  in  them.  It  seems  too 
to  be  felt  by  us  all ;  that  is,  the  spring,  enjoyed  by 
youth,  seems  to  operate  as  spring  to  maturer  age. 
The  sprightly  and  smiling  looks  of  children,  their 
shrill,  lively,  and  cheerful  voices,  their  varied  and  ex- 
hilarating sports,  all  these  "are  interwoven  with  the 
other  objects  of  our  senses,  and  have  an  imperceptible, 
though  an  undoubted  influence,  in  adding  to  the  cheer- 
fulness of  our  minds.  Take  away  the  beautiful  cho- 
risters from  the  woods,  and  those,  who  live  in  the 
country,  would  but  half  enjoy  the  spring.  So,  if  by 
means  of  any  unparalleled  pestilence,  the  children  of 
a  certain  growth  were  to  be  swept  away,  and  we  were 
to  lose  this  infantile  link  in  the  chain  of  age,  those, 
who  were  left  behind,  would  find  the  creation  dull,  or 
experience  an  interruption  in  the  cheerfulness  of  their 
feelings,  till  the  former  were  successively  restored. 

The  bodies,  as  well  as  the  minds  of  children,  re- 
quire exercise  for  their  growth  :  and  as  their  disposi- 
tion is  thus  lively  and  sportive,  such  exercises,  as  are 
amusing,  are  necessary,  and  such  amusements,  on 
account  of  the  length  of  the  spring  which  they  enjoy a 
must  be  expected  to  be  long, 


MORAL  EDUCATION.  57 

The  Quakers,  though  they  are  esteemed  an  austere 
people,  are  sensible  of  these  wants  or  necessities  of 
youth.  They  allow  their  children  most  of  the  sports 
or  exercises  of  the  body,  and  most  of  the  amusements 
or  exercises  of  the  mind,  which  other  children  of  the 
island  enjoy  ;  but  as  children  are  to  become  men,  and 
men  are  to  become  moral  characters,  they  believe 
that  bounds  should  be  drawn,  or  that  an  unlimitted 
permission  to  follow  every  recreation  would  be  hurt- 
ful. 

The  Quakers  therefore  have  thought  it  proper  to 
interfere  on  this  subject,  and  to  draw  the  line  between 
those  amusements,  which  they  consider  to  be  salutary, 
and  those,  which  they  consider  to  be  hurtful.  They 
have  accordingly  struck  out  of  the  general  list  of  these 
such,  and  such  only,  as,  by  being  likely  to  endanger 
their  morality,  would  be  likely  to  interrupt  the  useful- 
ness, and  the  happiness,  of  their  lives.  Among  the 
bodily  exercises,  dancing,  and  the  diversions  of  the 
field,  have  been  proscribed  ;  among  the  mental,  mu- 
sic, novels,  the  theatre,  and  all  games  of  chance,  of 
every  description,  have  been  forbidden.  These  are 
the  principal  prohibitions,  which  the  Quakers  have 
made  on  the  subject  of  their  moral  education.  They 
were  suggested,  most  of  them,  by  George  Fox,  but 
were  brought  into  the  discipline,  at  different  times, 
by  his  successors. 


as  MORAL  EDUCATION. 

I  shall  now  consider  each  of  these  prohibitions  se- 
parately, and  I  shall  give  all  the  reasons,  which  the 
Quakers  themselves  give,  why,  as  a  society  of  Chris- 
tians, they  have  thought  it  right  to  issue  and  enforce 
them. 


MORAL  EDUCATION.  39 


CHAP.  II.....SECT.  I. 


Games  of  chance — Quakers  forbid  cards,  dice,  and 
other  similar  amusements — also,  concerns  in  lotteries 
— and  certain  transactions  in  the  stocks — they  for- 
bid also  all  wagers,  and  speculations  by  a  monied 
stake — the  peculiar  wisdom  of  the  latter  prohibition^ 
as  collected  from  the  history  of  the  origin  of  some 
of  the  amusements  of  the  times. 


Wi 


HEN  we  consider  the  depravity  of  heart,  and 
the  misery  and  ruin,  that  are  frequently  connected  with 
gaming,  it  woulel  be  strange  indeed,  if  the  Quakers, 
as  highly  professing  Christians,  had  not  endeavoured 
to  extirpate  it  from  their  own  body. 

No  people,  in  fact,  have  taken  more  or  more  effec- 
tual measures  for  its  suppression.  They  have  pro- 
scribed the  use  of  all  games  of  chance,  and  of  all 
games  of  skill,  that  are  connected  with  chance  in  any 
manner.  Hence  cards,  dice,  horse-racing,  cock -fig] it - 
ingy  and  all  the  amusements,  which  come  under  this 
definition,  are  forbidden. 

But  as  there  are  certain  transactions,  independently 
of  these  amusements,  which  are  equally  connected 


40  MORAL  EDUCATION". 

with  hazard,  and  which  individuals  might  convert 
into  the  means  of  moral  depravity  and  temporal  ruin, 
they  have  forbidden  these  also,  by  including  them 
under  the  appellation  of  gaming. 

Of  this  description  are  concerns  in  the  lottery,  from 
which  all  Quakers  are  advised  to  refrain.  These  in- 
clude the  purchase  of  tickets,  and  all  insurance  upon 
the  same. 

In  transactions  of  this  kind  there  is  always  a  monied 
stake,  and  the  issue  is  dependent  upon  chance.  There 
is  of  course  the  same  fascinating  stimulus  as  in  cards, 
or  dice,  arising  from  the  hope  of  gain.  The  mind 
also  must  be  equally  agitated  between  hope  and  fear  ; 
and  the  same  state  of  desperation  may  be  produced, 
with  other  fatal  consequences,  in  the  event  of  loss. 

Buying  and  selling  in  the  public  stocks  of  the  king- 
dom is,  under  particular  circumstances,  discouraged 
also.  Where  any  of  the  members  of  the  society  buy 
into  the  stocks,  under  the  idea,  that  they  are  likely  to 
obtain  better  security,  or  more  permanent  advantages, 
such  a  transfer  of  their  property  is  allowable.  But  if 
any  were  to  make  a  practice  of  buying  or  selling, 
week  after  week,  upon  speculation  only,  such  a  prac- 
tice would  come  under  the  denomination  of  gaming. 
In  this  case,  like  the  preceding,  it  is  evident,  that 
money  would  be  the  object  in  view ;  that  the  issue 
would  be  hazardous  ;  and,,  if  the  stake  or  deposit 


MORAL  EDUCATION.  41 

were  of  great  importance,  the  tranquillity  of  the  mind 
might  be  equally  disturbed,  and  many  temporal  suffer- 
ings might  follow. 

The  Quakers  have  thought  it  right,  upon  the  same 
principle,  to  forbid  the  custom  of  laying  wagers  upon 
any  occasion  whatever,  or  of  reaping  advantage  from 
any  doubtful  event,  by  a  previous  agreement  upon  a 
monied  stake.  This  prohibition,  however,  is  not  on 
record,  like  the  former,  but  is  observed  as  a  traditional 
law.  No  Quaker-parent  would  suffer  his  child,  nor 
Quaker- schoolmaster  the  children  entrusted  to  his 
care,  nor  any  member  another,  to  be  concerned  in 
amusements  of  this  kind,  without  a  suitable  reproof. 

By  means  of  these  prohibitions,  which  are  enforced, 
in  a  great  measure,  by  the  discipline,  the  Quakers 
have  put  a  stop  to  gaming  more  effectually  than  others-, 
but  particularly  by  means  of  the  latter.  For  history 
has  shewn  us,  that  we  cannot  always  place  a  reliance 
on  a  mere  prohibition  of  any  particular  amusement  or 
employment,  as  a  cure  for  gaming,  because  any  pas- 
time or  employment,  however  innocent  in  itself,  may 
be  made  an  instrument  for  its  designs.  There  are 
few  customs,  however  harmless,  which  avarice  can- 
not convert  into  the  means  of  rapine  on  the  one  hand, 
and  of  distress  on  the  other. 

Many  of  the  games,  which  are  new  in  use  with 
such  pernicious  effects  to  individuals,  were  not  for- 

Vol.  i,  F 


4E  MORAL  EDUCATION. 

merly  the  instruments  of  private  ruin.  Horse-racing 
was  originally  instituted  with  a  view  of  promoting  a 
better  breed  of  horses  for  the  services  of  man.  Upon 
this  principle  it  was  continued.  It  afforded  no  private 
emolument  to  any  individual.  The  by-standers  were 
only  spectators.  They  were  not  interested  in  the  vic- 
tory. The  victor  himself  was  remunerated,  not  with 
money,  but  with  crowns  and  garlands,  the  testimonies 
of  public  applause.  But  the  spirit  of  gaming  got 
hold  of  the  custom,  and  turned  it  into  a  private  diver- 
sion, which  was  to  afford  the  opportunity  of  a  private 
prize* 

Cock-fighting,  as  we  learn  from  iElian,  was  insti- 
tuted by  the  Athenians,  immediately  after  their  victo- 
ry over  the  Persians,  to  perpetuate  the  memory  of  the 
event,  and  to  stimulate  the  courage  of  the  youth  of 
Greece  in  the  defence  of  their  own  freedom  ,  and  it 
was  continued  upon  the  same  principle,  or  as  a  public 
institution  for  a  public  good.  But  the  spirit  of  avarice 
seized  it,  as  it  has  done  the  custom  of  horse-racing, 
and  continued  it  for  a  private  gain. 

Cards,  that  is,  European  cards,  were,  as  all  are 
agreed,  of  an  harmless  origin.  Charles  the  sixth,  of 
France,  was  particularly  afflicted  with  the  hypo- 
chondriasis. While  in  this  disoredred  state,  one  of 
his  subjects  invented  them,  to  give  variety  of  amuse- 
ment to  his  mind.     From  the  court  they  passed  into 


MORAL  EDUCATION.  43 

private  families.  And  here  the  same  avaricious  spirit 
fastened  upon  them,  and,  with  its  cruel  talons,  clawed 
them,  as  it  were,  to  its  own  purposes,  not  caring  how 
much  these  little  instruments  of  cheerfulness  in  hu- 
man disease  were  converted  into  instruments  for  the 
extension  of  human  pain. 

In  the  same  manner  as  the  spirit  of  gaming  has 
seized  upon  these  different  institutions  and  amuse- 
ments of  antiquity,  and  turned  them  from  their  origi- 
nal to  new  and  destructive  uses,  so  there  is  no  cer- 
tainty, that  it  will  not  seize  upon  others,  which  may 
have  been  innocently  resorted  to,  and  prostitute  them 
equally  with  the  former.  The  mere  prohibition  of 
particular  amusements,  even  if  it  could  be  enforced, 
would  be  no  cure  for  the  evil.  The  brain  of  man  is 
fertile  enough,  as  fast  as  one  custom  is  prohibited,  to 
fix  upon  another.  And  if  all  the  games,  now  in  use, 
were  forbidden,  it  would  be  still  fertile  enough  to,  in- 
vent others  for  the  same  purposes.  The  bird  that 
flies  in  the  air,  and  the  snail,  that  crawls  upon  the 
ground,  have  not  escaped  the  notice  of  the  gamester, 
but  have  been  made,  each  of  them,  subservient  to  his 
pursuits.  The  wisdom,  therefore,  of  the  Quakers,  ia 
making  it  to  be  considered  as  a  law  of  the  society,  that 
no  member  is  to  lay  wagers,  or  reap  advantage  from 
any  doubtful  event,  by  a  previous  agreement  upon  a 
monied   stake,   is  particularly   conspicuous.     For, 


44  MORAL  EDUCATION. 

whenever  it  can  be  enforced,  it  must  be  an  effectual 
cure  for  gaming.  For  we  have  no  idea,  how  a  man 
can  gratify  his  desire  of  gain  by  means  of  any  of  the 
amusements  of  chance,  if  he  can  make  no  monied 
arrangements  about  their  issue. 


SECT.  II. 

The  first  argument  for  the  prohibition  of  cards,  and 

of  similar  amusements,  by  the  Quakers,  is that 

they  are  below  the  dignity  of  the  intellect  of  man, 
and  of  his  moral  and  christian  character — -sentiments 
of  Addison  on  this  subject. 


X.  HE  reasons,  which  the  Quakers  give  for  the  pro  - 
hibition  of  cards,  and  of  amusements  of  a  similar 
nature,  to  the  members  of  their  own  society,  are  gen- 
erally such  as  are  given  by  other  Christians,  though 
they  make  use  of  one,  which  is  peculiar  to  themselves. 
It  has  been  often  observed,  that  the  word  amuse, 
ment  is  proper  to  characterize  the  employments  of 
children,  but  that  the  word  utility  is  the  only  one  pro- 
per to  characterize  the  employment  of  men. 


MORAL  EDUCATION.  4$ 

The  first  argument  of  the  Quakers,  on  this  sub- 
ject, is  of  a  complexion,  similar  to  that  of  the  obser- 
vation just  mentioned.  For  when  they  consider  man, 
as  a  reasonable  being,  they  are  of  opinion,  that  his 
occupations  should  be  rational.  And  when  they  con- 
sider him  as  making  a  profession  of  the  Christian  re- 
ligion, they  expect  that  his  conduct  should  be  manly, 
serious,  and  dignified.  But  all  such  amusements,  as 
those  in  question,  if  resorted  to  for  the  filling  up  of 
his  vacant  hours,  they  conceive  to  be  unworthy  of  his 
intellect,  and  to  be  below  the  dignity  of  his  Christian 
character. 

They  believe  also,  when  they  consider  man  as  a  mo- 
ral being,  that  it  is  his  duty,  as  it  is  unquestionably  his 
interest,  to  aim  at  the  improvement  of  his  moral  cha- 
racter. Now  one  of  the  foundations,  on  which  this 
improvement  must  be  raised,  is  knowledge.  But 
knowledge  is  only  slowly  acquired.  And  human  life, 
or  the  time  for  the  acquisition  of  it,  is  but  short.  It 
does  not  appear,  therefore,  in  the  judgment  of  the 
Quakers,  that  a  person  can  have  much  time  for  amuse- 
ments of  this  sort,  if  he  be  bent  upon  obtaining  that 
object,  which  will  be  most  conducive  to  his  true  hap- 
piness, or  to  the  end  of  his  existence  here. 

Upon  this  first  argument  of  the  Quakers  I  shall 
only  observe,  lest  it  should  be  thought  singular,  that 
•sentiments  of  a  similar  import  are  to  be  found  in  au- 


46  MORAL  EDUCATION. 

thors,  of  a  different  religious  denomination,  and  of 
acknowledged  judgment  and  merit.  Addison,  in  one 
of  his  excellent  chapters  on  the  proper  employment  of 
life,  has  the  following  observation :  "  The  next  method, 
says  he,  that  I  would  propose  to  fill  up  our  time  should 
be  innocent  and  useful  diversions.  I  must  confess  I 
think  it  is  below  reasonable  creatures,  to  be  altogether 
conversant  in  such  diversions,  as  are  merely  innocent, 
and  have  nothing  else  to  recommend  them,  but  that 
there  is  no  hurt  in  them.  Whether  any  kind  of  gam- 
ing has  even  thus  much  to  say  for  itself  I  shall  not 
determine  :  but  I  think  it  is  very  wonderful  to  see 
persons  of  the  best  sense  passing  a  dozen  hours  toge- 
ther in  shuffling  and  dividing  a  pack  of  cards,  with 
no  other  conversation,  but  what  is  made  up  of  a  few 
game-phrases,  and  no  other  ideas,  but  those  of  red  or 
black  spots  ranged  together  in  different  figures. 
Would  not  a  man  laugh  to  hear  any  one  of  this  species 
complaining  that  life  is  short  ?" 


MORAL  EDUCATION,  47 

SECT.  III. 

4 

Cards  on  account  of  the  manner  in  which  they  are 
generally  used,  produce  an  excitement  of  the  pas- 
sions— historical  anecdotes  of  this  excitement — this 
excitement  another  cause  of  their  prohibition  by  the 
Quakers,  because  it  unfits  the  mind,  according  to 
their  notions,  for  the  reception  of  religious  impres- 
sions. 


JL  HE  Quakers  are  not  so  superstitious  as  to  imagine 
that  there  can  be  any  evil  in  cards,  considered  ab- 
stractedly as  cards,  or  in  some  of  the  other  amuse- 
ments, that  have  been  mentioned.  The  red  or  the 
black  images  on  their  surfaces  can  neither  pollute  the 
fingers,  nor  the  minds,  of  those  -who  handle  themv 
They  may  be  moved  about,  and  dealt  in  various  ways, 
and  no  objectionable  consequences  may  follow.  They 
may  be  used,  and  this  innocently,  to  construct  the 
similitudes  of  things*  They  may  be  arranged,  so  as 
to  exhibit  devices,  which  may  be  productive  of  harm- 
less mirth.  The  evil,  connected  with  them,  will  de- 
pend solely  upon  the  manner  of  their  use.  If  they 
are  used  for  a  trial  of  skill,  and  for  this  purpose  only, 


48  MORAL  EDUCATION. 

they  will  be  less  dangerous,  than  where  they  are  used 
for  a  similar  trial,  with  a  monied  stake.  In  the  for- 
mer case,  however,  they  may  be  made  to  ruffle  the 
temper,  for,  in  the  very  midst  of  victory,  the  com- 
batant may  experience  defeat.  In  the  latter  case,  the 
loss  of  victory  will  be  accompanied  by  a  pecuniary 
loss,  and  two  causes,  instead  of  one,  of  the  excite- 
ment of  the  passions,  will  operate  at  once  upon  the 
mincL 

It  seldom  happens,  and  it  is  much  to  be  lamented, 
either  that  children,  or  that  more  mature  persons,  are 
satisfied  with  amusements  of  thiskind,so  as  to  use  them 
simply  as  trials  of  skill.  A  monied  stake  is  usually 
proposed,  as  the  object  to  be  obtained.  This  general 
attachment  of  a  monied  victory  to  cards  is  productive 
frequently  of  evil.  It  generates  often  improper  feel- 
ings. It  gives  birth  to  uneasiness  and  impatience, 
while  the  contest  is  in  doubt,  and  not  unfrequently  to 
anger  and  resentment,  when  it  is  over. 

But  the  passions,  which  are  thus  excited  among 
youth,  are  excited  also,  but  worked  up  to  greater 
mischief,  where  grown  up  persons  follow  these  amuse- 
ments imprudently,  than  where  children  are  concern- 
ed. For  though  avarice,  and  impatience,  and  anger, 
are  called  forth  among  children,  they  subside  sooner. 
A  boy,  though  he  loses  his  all  when  he  loses  his 
stake ,  suffers  nothing  from  the  idea  of  having  impaired 


MORAL  EDUCATION".  4$ 

the  means  of  his  future  comfort,  and  independence. 
His  next  week's  allowance,  or  the  next  little  gift,  will 
set  him  right  again.  But  when  a  grown  up  person, 
who  is  settled  in  the  world,  is  led  on  by  these  fasci- 
nating amusements,  so  as  to  lose  that  which  would  be 
of  importance  to  his  present  comfort,  but  more  parti- 
cularly to  the  happiness  of  his  future  life,  the  case  is 
materially  altered.  The  same  passions,  which  harrass 
the  one,  will  harrass  the  other,  but  the  effec's  will  be 
widely  different.  I  have  been  told  that  persons  have 
been  so  agitated  before  the  playing  of  the  card,  that 
was  to  decide  their  destiny,  that  large  drops  of  sweat 
have  fallen  from  then  faces,  though  they  Mere  under 
no  bodily  exertions.  Now,  what  must  have  been  the 
state  of  their  minds,  when  the  card  in  question  proved 
decisive  of  their  loss  ?  Reason  must  unquestionably 
have  fled.  And  it  must  have  been  succeeded  instantly 
either  by  fury  or  despair.  It  would  not  have  been  at 
all  wonderful,  if  persons  in  such  a  state  were  to  have 
lost  their  senses,  or,  if  unable  to  contain  themselves, 
they  were  immediately  to  have  vented  their  enraged 
feelings  either  upon  themselves,  or  upon  others,  who 
were  the  authors,  or  the  spectators,  of  their  loss. 

It  is  not  necessary  to  have  recourse  to  the  theory 
of  the  human  mind,  to  anticipate  the  consequences, 
that  would  be  likely  to  result  to  grown  up  persons 
from  such  an  extreme  excitement  of  the  passions, 

VOL.  i.  g 


50  MORAL  EDUCATION. 

History  has  given  a  melancholy  picture  of  these,  as 
they  have  been  observable  among  different  nations  of 
the  world. 

The  ancient  Germans,  according  to  Tacitus,  play- 
ed to  such  desperat  on,  that,  when  they  had  lost  every 
thing  else,  they  staked  the:r  personal  liberty,  and,  in 
the  event  of  bad  fortune,  became  the  slaves  of  the 
winners. 

•  D'Israeli,  in  his  curiosities  of  literature,  has  given 
us  the  following  account.  "  Dice,  says  he,  and  that 
little  pugnacious  anima],  the  cock,  are  the  chief  in- 
struments employed  by  the  numerous  nations  of  the 
east,  to  agitate  their  minds,  and  ruin  their  fortunes, 
to  which  the  Chinese,  who  are  desperate  gamesters, 
add  the  use  of  cards.  When  all  other  property  is 
played  away,  the  Asiatic  gambler  does  not  scruple  to 
stake  his  wife,  or  his  child,  on  the  cast  of  a  dye,  or 
on  the  strength  and  courage  of  a  martial  bird.  If 
still  unsuccessful,  the  last  venture  is  himself. 

"  In  the  island  of  Ceylon,  cock-fighting  is  carried 
to  a  great  height.  The  Sumatrans  are  addicted  to  the 
use  of  dice.  A  strong  spirit  of  play  characterizes  the 
Malayan.  After  having  resigned  every  thing  to  the. 
good  fortune  of  the  winner,  he  is  reduced  to  a  horrid 
state  of  desperation.  He  then  loosens  a  certain  lock 
of  hair,  which  indicates  war  and  destruction  to  all  he 
meets.      He  intoxicates  himself  with  opium,  and 


MORAL  EDUCATION.  51 

working  himself  to  a  fit  of  frenzy,  he  bites  and  kills 
every  one,  who  comes  in  his  way.  But  as  soon  as 
ever  this  lock  is  seen  flowing,  it  is  lawful  to  fire  at 
the  person,  and  to  destroy  him  as  soon  as  possible. " 

"  To  discharge  their  gambling  debts,  the  Siamese 
sell  their  possessions,  their  families,  and  at  length 
themselves.  The  Chinese  play  night  and  day,  till 
they  have  lost  all  they  are  worth,  and  then  they  usually 
go  and  hang  themselves.  In  the  newly  discovered 
islands  of  the  Pacific  Ocean,  they  venture  even  their 
hatchets,  which  they  hold  as  invaluable  acquisitions, 
on  running  matches.  We  saw  a  man,  says  Cooke, 
in  his  last  voyage,  beating  his  breast  and  tearing  his 
hair  in  the  violence  of  rage,  for  having  lost  three 
hatchets  at  one  of  these  races,  and  which  he  had  pur- 
chased with  nearly  half  of  his  property." 

But  it  is  not  necessary  to  go  beyond  our  own  coun- 
try for  a  confirmation  of  these  evils.  Civilized  as  we 
are  beyond  all  the  people  who  have  been  mentioned, 
and  living  where  the  Christian  religion  is  professed, 
we  have  the  misfortune  to  see  our  own  countrymen 
engaged  in  similar  pursuits,  and  equally  to  the  dis- 
turbance of  the  tranquillity  of  their  minds,  and  equal- 
ly to  their  own  ruin.  They  cannot,  it  is  true,  stake 
their  personal  liberty,  because  they  can  neither  sell 
themselves,  nor  be  held  as  slaves.  But  we  see  them 
staking  their  comfort,  and  aH  their  prospects  in  life. 


5fc  MORAL  EDUCATION. 

We  see  them  driven  into  a  multitude  of  crimes.  We 
see  them  suffering  in  a  variety  of  ways.  How  often 
has  duelling,  with  all  its  horrible  effects,  been  the 
legitimate  offspring  of  gaming !  How  many  suicides 
have  proceeded  from  the  same  source  !  How  many 
persons  in  consequence  of  a  violation  of  the  laws, 
occasioned  solely  by  gaming,  have  come  to  igno- 
minious and  untimely  ends  ! 

Thus  it  appears  that  gaming,  wherever  it  has  been 
practised  to  excess,  whether  by  cards,  or  by  dice,  or 
by  other  instruments,  or  whether  among  nations  civil- 
ized or  barbarous,  or  whether  in  ancient  or  modern 
times,  has  been  accompanied  with  the  most  violent 
excitement  of  the  passions,  so  as  to  have  driven  its 
votaries  to  desperation,  and  to  have  ruined  their  mo- 
rality  and  their  happiness. 

It  is  upon  the  excitement  of  the  passions,  which 
must  have  risen  to  a  furious  height,  before  such  des- 
perate actions  as  those,  which  have  been  specified, 
could  have  commenced,  that  the  Quakers  have  found- 
ed their  second  argument  for  the  prohibition  of  games 
Of  chance,  or  of  any  amusements  or  transactions,  con- 
nected with  a  monied  stake.  It  is  one  of  then  prin- 
cipal tenets,  as  will  be  diffusively  shewn  in  a  future 
volume,  that  the  supreme  Creator  of  the  universe 
affords  a  certain  portion  of  his  own  spirit,  or  a  certain 
emanation  of  the  pure"  principle,  to  all  his  rational 


MORAL  EDUCATION.  53 

creatures,  for  the  regulation  of  their  spiritual  ion- 
cerns.      They  believe,  therefore,  that  stillness  ind 
quietness,  both  of  spirit  and  of  body,  are  necessaryfor 
them,  as  far  as  these  can  be  obtained.     For  how  (an 
a  man,  whose  earthly  passions  are  uppermost,  bein 
a  fit  state  to  receive,  or  a  man  of  noisr  and  turbulat 
habits  be  in  a  fit  state  to  attend  to,  the  spiritual  al. 
monitions  of  this  pure  influence  ?     Hence  one  of  tie 
first  points  in  the  education  of  the  Quakers  is  to  a - 
tend  to  the  subjugation  of  the  will ;  to  take  care  tha; 
every  perverse  passion  be  checked ;  and  that  the  crea 
ture  be  rendered  calm  and  passive.     Hence  Quakei 
children  are  rebuked  for  all  expressions  of  anger,  ai 
tending  to  raise  those  feelings,  which  oight  to  be  sup- 
pressed.    A  raising  even  of  their  voices  beyond  due 
bounds  is  discouraged,  as  leading  to  tie  disturbance 
of  their  minds.     They  are  taught  to  rise  in  the  morn- 
ing in  quietness,  to  go  about  their  orqnary  occupa- 
tions with  quietness,  and  to  retire  in  quietness  to  their 
beds.     Educated  in  this  manner,  we  seldom  see  a 
noisy  or  an  irascible  Quaker.     This  khd  of  educa- 
tion is  universal  among  the  Quakers,     tt  is  adopted 
at  home.     It  is  adopted  in  their  schools     The  great 
and  practical  philanthropist,  John  Howird,  when  he 
was  at  Ackworth,  which  is  the  great  pullic  school  of 
the  Quakers,  was  so  struck  with  thequie\  deportment 
of  the  children  there,  that  he  mentioned  itwith  appro. 


34  MORAL  EDUCATION. 

batbn  in  his  work  on  Lazarettos,  and  gave  to  the 
pullic  some  of  its  rules,  as  models  for  imitation  in 
otler  seminaries. 

3ut  if  the  Quakers  believe  that  this  pure  principle^ 
wlen  attendee  to,  is  an  infallible  guide  to  them  in  their 
reigious  or  spiritual  concerns  ;  if  they  believe  that  its 
irfluences  are  best  discovered  in  the  quietness  and 
sience  of  their  senses ;  if,  moreover,  they  educate 
vith  a  view  oi"  producing  such  a  calm  and  tranquil 
sate ;  it  must  oe  obvious,  that  they  can  never  allow 
dther  to  their  children,  or  to  those  of  maturer  years, 
he  use  of  an}  of  the  games  of  chance,  because  these, 
in  account  of  their  peculiar  nature,  are  so  productive 
pf  sudden  fluctuations  of  hope,  and  fear,  and  joy, 
and  disappoiitment,  that  they  are  calculated,-  more 
than  any  oth<r,  to  promote  a  turbulence  of  the  hu- 
man passions 


MORAL  EDUCATION 


SECT.  IV. 


55 


Another-  cause  of  their  prohibition  is,  that,  if  indulged 
in,  theij  maij  produce  habits  ofgamhig — these  habits 
alter  the  moral  character — they  occasion  men  to  be- 
come avaricious — dishonest — cruel — and  disturbers 
of  the  oyjder  of  nature — observations  by  hartley 
from  his  essay  on  man. 


x\NOTHER  reason,  why  the  Quakers  do  not  al- 
low their  members  the  use  of  cards,  and  of  similar 
amusements,  is,  that,  if  indulged  in,  they  may  pro- 
duce habits  of  gaming,  which,  if  once  formed,  gene- 
rally ruin  the  moral  character. 

It  is  in  the  nature  of  cards,  that  chance  should  have 
the  greatest  share  in  the  production  of  victory,  and 
there  is,  as  I  have  observed  before,  usually  a  monied 
stake.  But  where  chance  is  concerned,  neither  vic- 
tory nor  defeat  can  be  equally  distributed  among  the 
combatants.  If  a  person  wins,  he  feels  himself  urged 
to  proceed.  The  amusement  also  points  out  to  him 
the  possibility  of  a  sudden  acquisition  of  fortune 
without  the  application  of  industry.  If  he  loses,  he 
does  not  despair.     He  still  perseveres  in  the  contest, 


56  MORAL  EDUCATION. 

for  the  amusement  points  out  to  him  the  possibility 
of  repairing  his  loss.  In  short,  there  is  no  end  of 
hope  upon  these  occasions.  It  is  always  hovering 
about  during  the  contest.  Cards,  therefore,  and 
amusements  of  the  same  nature,  by  holding  up  pros- 
pects of  pecuniary  acquisitions  on  the  one  hand,  and 
of  repairing  losses,  that  may  arise  on  any  occasion, 
on  the  other,  have  a  direct  tendency  to  produce  habits 
of  gaming. 

Now  the  Quakers  consider  these  habits  as,  of  all 
others,  the  most  pernicious  ;  for  they  usually  change 
the  disposition  of  a  man,  and  luin  his  moral  cha- 
racter. 

From  generous-hearted  they  make  him  avaricious. 
The  covetousness  too,  which  they  introduce  as  it 
were  into  his  nature,  is  of  a  kind,  that  is  more  than 
ordinarily  injurious.  It  brings  disease  upon  the  bo- 
dy, as  it  brings  corruption  upon  the  mind.  Habitual 
gamesters  regard  neither  their  own  health,  nor  their 
own  personal  convenience,  but  will  sit  up  night  after 
night,  though  under  bodily  indisposition,  at  play,  if 
they  can  only  grasp  the  object  of  their  pursuit. 

From  a  just  and  equitable  they  often  render  him  a 
dishonest  person.  Professed  gamesters,  it  is  well 
known,  lie  in  wait  for  the  young,  the  ignorant,  and 
the  unwary  :  and  they  do  not  hesitate  to  adopt  frau- 
dulent practices  to  secure  them  as  their  prey.     In- 


MORAL  EDUCATION.  57 

toxication  has  been  also  frequently  resorted  to  for  the 
same  purpose. 

From  humane  and  merciful  they  change  him  into 
hard  hearted  and  barbarous.  Habitual  gamesters 
have  compassion  for  neither  men  nor  brutes.  The 
former  they  can  ruin  and  leave  destitute,  without  the 
sympathy  of  a  tear.  The  latter  they  can  oppress  to 
death,  calculating  the  various  powers  of  their  declin- 
ing strength,  and  their  capability  of  enduring  pain. 

They  convert  him  from  an  orderly  to  a  disorderly 
being,  and  to  a  disturber  of  the  order  of  the  universe. 
Professed  gamesters  sacrifice  every  thing,  without 
distinction,  to  their  wants,  not  caring  if  the  order  of 
nature,  or  if  the  very  ends  of  creation,  be  reversed. 
They  turn  day  into  night,  and  night  into  da}".  They 
force  animated  nature  into  situations  for  which  it  was 
never  destined.  They  lay  their  hands  upon  things 
innocent  and  useful,  and  make  them  noxious.  They 
lay  hold  of  things  barbarous,  and  render  them  still 
more  barbarous  by  their  pollutions. 

Hartley,  in  his  essay  upon  man,  has  the  following 
observation  upon  gaming. 

"  The  practice  of  playing  at  games  of  chance  and 
skill  is  one  of  the  principal  amusements  of  life.  And 
it  may  be  thought  hard  to  condemn  it  as  absolutely 
unlawful,  since  there  are  particular  cases  of  persons, 
infirm  in  body  and  mind,  where  it  seems  requisite  to 

Vol.  i  H 


5B  MORAL  EDUCATION. 

draw  them  out  of  themselves  by  a  variety  of  ideas  and 
ends  in  view,  which  gently  engage  the  attention. — 
But  the  reason  takes  place  in  very  few  instances. — 
The  general  motives  to  play  are  avarice,  joined  with 
a  fraudulent  intention  explicit  or  implicit,  ostenta- 
tion of  skill,  and  spleen,  through  the  want  of  some 
serious,  useful  occupation.  And  as  this  practice  ari- 
ses from  such  corrupt  .-sources,  so  it  has  a  tendency 
to  increase  them;  and  indeed  may  be  considered  as 
an  express  method  of  begetting  and  inculcating  self- 
interest,  ill  will,  envy,  and  the  like.  For  by  gaming 
a  man  learns  to  pursue  his  own  interest  solely  and  ex- 
plicitly, and  to  rejoice  at  the  loss  of  others,  as  his 
own  gain,  grieve  at  their  gain,  as  his  own  loss,  thus 
entirely  reversing  the  order  established  by  providence 
for  social  creatures." 


MORAL  EDUCATION.  59 


CHAP.  Ill SECT.  I. 


Music  forbidden —general  apology  for  the  Quakers 
on  account  of  their  prohibition  of  so  delightful  a  sci- 
ence— music  particularly  abused  at  the  present  day 
— -wherein  this  abuse  cofisists — present  use  of  it  al- 
most inseparable  from  the  abuse. 


JL  LATO,  when  he  formed  what  he  called  his  pure  re- 
public, would  not  allow  music  to  have  any  place  in  it. 
George  Fox  and  his  followers  were  of  opinion,  that 
it  could  not  be  admitted  in  a  system  of  pure  Christi- 
anity. The  modern  Quakers  have  not  differed  from 
their  predecessors  on  this  subject,  and  therefore  mu- 
sic is  understood  to  be  prohibited  throughout  the  so- 
ciety at  the  present  day. 

It  will  doubtless  appear  strange  that  there  should 
be  found  people,  to  object  to  an  art,  which  is  capable 
of  being  made  productive  of  so  much  pleasurable  feel- 
ing, and  which,  if  it  be  estimated  either  by  the  ex- 
tent or  the  rapidity  of  its  progress,  is  gaining  in  the 
reputation  of  the  world.  But  it  may  be  observed 
that  "  all  that  glitters  is  not  gold."  So  neither  is  all, 
that  pleases  the  ear,  perfectly  salubrious  to  the  mind. 


tic  MORAL  EDUCATION. 

There  are  few  customs,  against  which  some  argument 
or  other  may  not  be  advanced :  few  in  short,  which 
man  has  not  perverted,  and  where  the  use  has  not  be- 
come, in  an  undue  measure,  connected  with  the 
abuse. 

Providence  gave  originally  to  man  a  beautiful  and 
a  perfect  world.  He  Riled  it  with  things  necessary 
and  things  delightful.  And  yet  man  has  often  turned 
these  from  their  true  and  original  design.  The  very 
wood  on  the  surface  of  the  earth  he  has  cut  down, 
and  the  very  stone  and  metal  in  its  bowels  he  has 
hewn  and  cast,  and  converted  into  a  graven  image, 
and  worshipped  in  the  place  of  his  beneficent  Creator. 
The  food,  which  has  been  given  him  for  his  nourish- 
ment, he  has  frequently  converted  by  his  intemper- 
ance into  the  means  of  injuring  his  health.  The  wine 
that  was  designed  to  make  his  heart  glad  on  reasona- 
ble and  necessary  occasions,  he  has  used  often  to  the 
stupefaction  of  his  senses,  and  the  degradation  of  his 
moral  character.  The  very  raiment,  which  has  been 
afforded  him  for  his  body,  he  has  abused  also,  so  that 
it  has  frequently  become  a  source  for  the  excitement 
of  his  pride. 

Just  so  it  has  been,  and  so  it  is,  with  music  at  the 
present  day. 

Music  acts  upon  our  senses,  and  may  be  made 
productive  of  a  kind  of  natural  delight,  for  in  the 


MORAL  EDUCATION.  61 

same  manner  as  we  receive,through  the  organ  of  the 
eve,  a  kind  of  involuntary  pleasure,  when  we  look  at 
beautiful  arrangements,  or  combinations,  or  propor- 
tions, in  nature,  and  the  pleasure  may  be  said  to  be 
natural,  so  the  pleasure  is  neither  less,  nor  less  invo- 
luntary, nor  less  natural,  which  we  receive,  through 
the  oro-an  of  the  ear,  from  a  combination  of  sounds 
flowing  in  musical  progression. 

The  latter  pleasure,  as.  it  seems  natural,  so,  under 
certain  limitations,  it  seems  innocent.  The  first 
tendency  of  music,  I  mean  of  instrumental,  is  to  calm 
and  tranquillize  the  passions.  The  ideas,  which  it 
excites,  are  of  the  social,  benevolent,  and  pleasant 
kind.  It  leads  occasionally  to  joy,  to  grief,  to  ten- 
derness, to  sympathy,  but  never  to  malevolence,  in- 
gratitude, anger,  cruelty,  or  revenge.  For  no  com- 
bination of  musical  sounds  can  be  invented,  by  which 
the  latter  passions  can  be  excited  in  the  mind,  with- 
out the  intervention  of  the  human  voice. 

But  notwithstanding  that  music  may  be  thus  made 
the  means  both  of  innocent  and  pleasurable  feeling, 
yet  it  has  been  the  misfortune  of  man,  as  in  other  ca- 
ses, to  abuse  it,  and  never  probably  more  than  in  the 
present  age.  For  the  use  of  it,  as  it  is  at  present 
taught,  is  almost  inseparable  from  its  abuse.  Music 
has  been  so  generally  cultivated,  -  and  to  such  perfec- 
tion, that  it  now  ceases  to  delight  the  ear,  unless  it 


<i2  MORAL  EDUCATION. 

comes  from  the  fingers  of  the  proficient.  But  great 
proficiency  cannot  be  obtained  in  this  science,  with- 
out great  sacrifices  of  time.  If  }-oung  females  are  to 
be  brought  up  to  it,  rather  as  to  a  profession,  than  in- 
troduced to  it  as  a  source  of  occasional  innocent  re* 
creation,  or  if  their  education  is  thought  most  perfect, 
where  their  musical  attainments  arc  the  highest,  not 
only  hours,  but  even  years,  must  be  devoted  to  the 
pursuit.  Such  a  devotion  to  this  one  object  must,  it 
is  obvious,  leave  less  time  than  is  proper  for  others, 
that  are  more  important.  The  knowledge  of  domes- 
tic occupations,  and  the  various  sorts  of  knowledge, 
that  are  acquired  by  reading,  must  be  abridged,  in 
proportion  as  this  science  is  cultivated  to  professional 
precision.  And  hence,  independently  of  any  argu- 
ments, which  the  Quakers  may  advance  against  it,  it 
must  be  acknowledged  by  the  sober  world  to  be 
chargeable  with  a  criminal  waste  of  time.  And  this 
waste  of  time  is  the  more  to  be  deprecated,  because  it 
frequently  happens,  that,  when  young  females  marry, 
music  is  thrown  aside,  after  all  the  years  that  have 
been  spent  in  its  acquisition,  as  an  employment,  ei- 
ther then  unnecessary,  or  as  an  employment,  which, 
amidst  the  new  cares  of  a  family,  they  have  not  lei- 
sure to  follow. 

Another  serious  charge  may  be  advanced  against 
music,  as  it  is  practised  at  the  present  day.      Great 


MORAL  EDUCATION.  6*3 

proficiency,  without  which  music  now  ceases  to  be  de- 
lightful, cannot,  as  I  have  just  observed,  be  made  with- 
out great  application,  or  the  application  of  some  years. 
Now  all  this  long  application  is  of  a  sedentary  nature 
But  all  occupations  of  a  sedentary  nature  are  injuri- 
ous to  the  human  constitution,  and  weaken  and  disor- 
der it  in  time.  But  in  proportion  as  the  body  is  thus 
weakened  by  die  sedentary  nature  of  the  employment, 
it  is  weakened  again  by  the  enervating  powers  of  the  art. 
Thus  the  nervous  system  is  acted  upon  by  two  ene- 
mies at  once,  and  in  the  course  of  the  long  education 
necessary  for  this  science,  the  different  disorders  of 
hysteria  are  produced.  Hence  the  females  of  the 
present  age,  amongst  whom  this  art  has  been  cultivat- 
ed to  excess,  are  generally  found  to  have  a  weak  and 
languid  constitution,  and  to  be  disqualified,  more 
than  others,  from  becoming  healthy  wives,  or  heal- 
thy mothers.,  or  the  parents  of  a  healthy  progeny. 


64  MORAL  EDUCATION. 


SECT.  II. 


Instrumental  forbidden — Quakers  cannot  learn  it  on 
the  motives  of  the  -world — it  is  not  conducive  to  the 
improvement  of  the  moral  clmracter — affords  no 
solid  ground  of  comfort — nor  of  true  elevation  of 
mind — a  sensual  gratification — remarks  of  Coxvper 
— and,  if  encouraged,  xvould  interfere  xvith  the  duty 
recommended  by  the  Quakers,  of  frequent  religious 
retirement. 


JL  HE  reader  must  always  bear  it  in  his  mind,  if  the 
Quakers  should  differ  from  him  on  any  particular 
subject,  that  they  set  themselves  apart  as  a  christian 
community,  aiming  at  christian  perfection  :  that  it  is 
their  wish  to  educate  their  children,  not  as  moralists 
or  as  philosophers,  but  as  christians ;  and  that  there- 
fore, in  determining  the  propriety  of  a  practice,  they 
will  frequently  judge  of  it  by  an  estimate,  very  differ- 
ent from  that  of  the  world. 

The  Quakers  do  not  deny  that  instrumental  music 
is  capable  of  exciting  delight.  They  are  not  insen- 
sible either  of  its  power  or  of  its  charms.  They 
throw  no  imputation  on  its  innocence,  when  viewed 
abstractly  by  itself ;   but  they  do  not  see  anything 


MORAL  EDUCATION  §4 

in  it  sufficiently  useful,  to  make  it  an  object  of  edu- 
cation, or  so  useful,  as  to  counterbalance  other 
considerations,  which  make  for  its  disuse. 

The  Quakers  would  think  it  wrong  to  indulge  in 
their  families  the  usual  motives  for  the  acquisition  of 
this  science.  Self- gratification,  which  is  one  of  them; 
and  reputation  in  the  world,  which  is  the  other,  are 
not  allowable  in  the  christian  system.  Add  to  which 
that  where  there  is  a  desire  for  such  reputation,  an 
emulative  disposition  is  generally  cherished,  and  envy 
and  vain  glory  are  often  excited  in  the  pursuit. 

They  are  of  opinion  also,  that  the  learning  of  this* 
art  does  not  tend  to  promote  the  most  important  ob- 
ject of  education,  the  improvement  of  the  mind. 
When  a  person  is  taught  the  use  of  letters,  he  is  put 
into  the  way  of  acquiring  natural,  historical,  religious, 
and  other  branches  of  knowledge,  and  of  course  of 
improving  his  intellectual  and  moral  character.  But 
music  has  no  pretensions,  in  the  opinion  of  the  Qua- 
kers, to  the  production  of  such  an  end.  Polybius, 
indeed  relates,  that  he  could  give  no  solid  reason, 
why  one  tribe  of  the  Arcadians  should  have  been  so 
civilized,  and  the  others  so  barbarous,  but  that  the  for- 
mer were  fond,  and  the  latter  were  ignorant  of  music. 
But  the  Quakers  would  argue,  that  if  music  had  any 
effect  in  the  civilization,  this  effect  would  be  seen 
>n  the  manners,   and  not  in  the  morals  of  mankind. 

VOL.   1  I 


S6  MORAL  EDUCATION". 

Musical  Italians  are  esteemed  a  soft  and  effeminate, 
but  they  are  generally  reputed  a  depraved  people, 
Music,  in  short,  though  it  breathes  soft  influences, 
cannot  yet  breathe  morality  into  the  mind.  It  may 
do  to  soften  savages,  but  a  christian  community,  in 
the  opinion  of  the  Quakers,  can  admit  of  no  better 
civilization,  than  that  which  the  spirit  of  the  supreme 
being,  and  an  observance  of  the  pure  precepts  of 
Christianity,  can  produce. 

Music,,  again,  does  not  appear  to  the  Quakers  to 
be  the  foundation  of  any  solid  comfort  in  life.  It 
may  give  spirits  for  the  moment  as  strong  liquor  does3 
but  when  the  effect  of  the  liquor  is  over,  the  spirits 
flag,  and  the  mind  is  again  torpid.  It  can  give  no 
solid  encouragement  nor  hope,  nor  prospects.  It 
can  afford  no  anchorage  ground,  which  shall  hold 
the  mind  in  a  storm.  The  early  christians,  impri- 
soned,, beaten  and  persecuted  even  to  death,  would 
have  had  but  poor  consolation,  if  they  had  not  had  a 
better  friend  than  music  to  have  relied  upon  in  the 
hour  of  their  distress.  And  here  I  think  the  Quakers 
would  particularly  condemn  music,  if  they  thought 
it  could  be  resorted  to  in  the  hour  of  affliction,  in  as 
much  as  it  would  then  have  a  tendency  to  divert  the 
mind  from  its  true  and  only  support. 

Music,  again,  does  not  appear  to  them  to  be  pro 

iuctiveof  elevated  thoughts,. that  is,  of  such  thoughts 


MORAL  EDUCATION.  t>? 

as  raise  the  mind  to  sublime  and  spiritual  things,  ab- 
stracted from  the  inclinations,  the  temper,  and  the 
prejudices  of  the  world.  The  most  melodious  sounds 
that  human  instruments  can  make,  are  from  the  earth 
earthly.  But  nothing  can  rise  higher  than  its  own 
origin.  All  true  elevation  therefore  can  only  come, 
in  the  opinion  of  the  Quakers,  from  the  divine  source 

The  Quakers  therefore,  seeing  no  moral  utility  in 
music,  cannot  make  it  a  part  of  their  education.  But 
there  are  other  considerations,  of  a  different  nature, 
which  influence  them  in  the  same  way. 

Music,  in  the  first  place,  is  a  sensual  gratification. 
Even  those  who  run  after  sacred  music,  never  consi- 
der themselves  as  going  to  a  phce  of  devotion,  but 
where,  in  full  concert,  they  may  hear  the  performance 
of  the  master  pieces  of  the  art.  This  attention  to 
religious  compositions,  for  the  sake  of  the  music, 
has  been  noticed  by  one  of  our  best  poets. 

"  and  ten  thousand  sit, 
"  Patiently  present  at  a  sacred  song, 
"  Commemoratioiwnad,  content  to  hear, 
"  O  wonderful  effect  of  music's  power, 
"  Messiah's  eulogy  for  Handal's  sake  ! 

COWPER 

But  the  Quakers  believe,  that  all  sensual  desire; 
should  be  held  in  due  subordination  to  the  pure  prin- 
ciple, or  that  sensual  pleasures  should  be  discouraged, 


5A  moral  education. 

as  much  as  possible,  as  being  opposed  to  those  spiri- 
tual feelings,  which  constitute  the  only  perfect  enjoy- 
ment of  a  christian. 

Music,  again,  if  it  were  encouraged  in  the  society, 
would  be  considered  as  depriving  those  of  maturer 
years  of  hours  of  comfort,  which  they  now  frequently 
enjoy,  in  the  service  of  religion.  Retirement  is  con- 
sidered by  the  Quakers  as  a  christian  duty.  The 
members  therefore  of  this  society  are  expected  to 
wait  in  silence,  not  only  in  their  places  of  worship, 
but  occasionally  in  their  families,  or  in  their  private 
chambers,  in  the  intervals  of  their  daily  occupations, 
that,  in  stillness  of  heart,  and  in  freedom  from  the  ac- 
tive contrivance  of  their  own  wills,  they  may  acquire 
both  directions  and  strength  for  the  performance  of 
the  duties  of  life.  The  Quakers  therefore  are  of 
opinion,  that,  if  instrumental  music  were  admitted  as 
a  gratification  in  leisure  hours,  it  would  take  the  place 
of  many  of  these  serious  retirements,  and  become  ve- 
ry injurious  to  their  interests  and  their  character  ajs 
christians 


MORAL  EDUCATION.  69 

SECT.  HE 

Vocal  music  forbidden — singing  in  itself  no  more  im- 
moral than  reading — but  as  vocal  music  articulates 

■v. 

ideas,  it'may  convey  poison  to  the  mind — some  ideas 
ill  songs  contrary  to  Quaker  notions  of  morality — 
as  in  hunting  songs — o?  in  baccanalia?i — or  in  mar- 
tial — youth  make  no  selection — but  learn  all  that 
fall  in  their  way. 


J[T  is  an  observation  of  Lactantius,  that  the  "  plea- 
sures we  receive  through  the  organ  of  the  ears,  may 
be  as  injurious  as  those  we  receive,  through  the  or- 
gan of  the  eyes."  He  does  not,  however,  consider 
the  effect  of  instrumental  music  as  much  to  be  re- 
garded, "  because  sounds,  which  proceed  from  air, 
are  soon  gone,  and  they  give  birth  to  no  sentiments 
that  can  be  recorded.  Songs,  on  the  other  hand,  or 
sounds  from  the  voice,  may  have  an  injurious  influ- 
ence on  the  mind." 

The  Quakers,  in  their  view  of  this  subject,  make 
the  same  distinction  as  this  ancient  father  of  the 
church.  They  have  a  stronger  objection,  if  it  be  pos- 
sible, to  vocal,  than  to  instrumental  music.     Instru- 


%0  MORAL  EDUCATION. 

mental  music,  though  it  is  considered  to  be  produc- 
tive of  sensual  delight,  is  yet  considered  as  incapable, 
on  account  of  its  inability  to  articulate,  or  its  inability 
to  express  complex  ideas,  of  conveying  either  unjust 
or  impure  sentiments  to  the  mind.  Vocal,  on  the 
other  hand,  is  capable  of  conveying  to  it  poison  of 
this  sort.  For  vocal  music  consists  of  songs,  or  of 
words  musically  expressed  by  the  human  voice.  But 
words  are  the  representatives  of  ideas,  and,  as  far  as 
these  ideas  are  pure  or  otherwise,  so  far  may  vocal 
music  be  rendered  innocent  or  immoral. 

The  mere  singing,  it  must  be  obvious,  can  be  no 
more  immoral  than  the  reading,  of  the  same  song, 
singing  is  but  another  mode  of  expressing  it.  The 
morality  of  the  action  will  depend  upon  the  words 
which  it  may  contain.  If  the  words  in  a  song  are 
pure,  if  the  sentiments  in  it  are  just,  and  if  it  be  the 
tendency  of  these  to  awaken  generous  and  virtuous 
sympathies,  the  song  will  operate  no  otherwise  than 
a  lesson  of  morality.  And  will  a  lesson  of  morality 
be  less  serviceable  to  us,  because  it  is  dressed  up  in 
poetry  and  musically  expressed  by  the  human  voice, 
than  when  it  is  conveyed  to  us  in  prose?  But  if,  on 
the  other  hand,  the  words  in  a  song  are  in  themselves 
unchaste,  if  they  inculcate  false  honour,  if  they  lead  to 
false  opinions,  if  they  suggest  sentiments,  that  have  a 
tendency  to  produce  depraved  feelings,   then  vocal 


MORAL  EDUCATION.  7u 

music,  by  which  these  are  conveyed  in  pleasing  ac- 
cents to  the  ear,  becomes  a  destroyer  of  morals,  and 
cannot  therefore  be  encouraged  by  any,  who  consider 
purity  of  hea  t,  as  required  by  ihe  christian  religion. 
Now  the  Quakers  are  of  opinion,  that  the  songs  of  the 
world  contain  a  great  deal  of  objectionable  matter  in 
these  respects;  and  that  if  they  were  to  be  promiscu- 
ously taken  up  by  children,  who  have  no  powers  ol 
discriminating  between  the  good  and  the  bad,  and 
who  generally  lay  hold  of  all  that  fall  in  their  way, 
they  would  form  a  system  of  sentimental  maxims, 
very  injurious  in  their  tendency  to  their  moral  charac 
ter. 

If  we  were  to  take  a  collection  of  songs  as  publish- 
ed in  books,  and  were  to  examine  these,  we  should 
find  that  such  a  system  might  easily  be  formed.  And. 
if,  again,  we  were  to  examine  the  sentiments  contain- 
ed in  many  of  these,  by  the  known  sentiments  of  the 
Quakers  on  the  several  subjects  of  each,  we  should 
iind  that,  as  a  highly  professing  people,  more  objec- 
tions would  arise  aeainst  vocal  music  anions  them , 
than  among  other  people* 

Let  us,  for  example,  just  glance  at  that  class  of 
.songs,,  which  in  the  collection  would  be  called  hunt- 
ing songs.  In  these  men  are  invited  to  the  pleasures 
of  the  chase,  as  to  pleasures  of  a  superior  kind.  The 
triumphs  over  the  timid  hare  are  celebrated  in  these 


n  MURAL  EDUCATION. 

with  a  kind  of  enthusiastic  joy,  and  celebrated  too  as 
triumphs,  worthy  of  the  character  of  men.  Glory  is 
even  attached  to  these  pursuits.  But  the  Quakers,  as 
it  will  appear  in  a  future  chapter,  endeavour  to  pre- 
vent their  youth  from  following  any  of  the  diversions 
of  the  field.  They  consider  pleasures  as  placed  on  a 
false  foundation,  and  triumphs  as  unmanly  and  in- 
glorious, which  are  founded  on  circumstances,  con- 
nected with  the  sufferings  of  the  brute  creation.  They 
cannot  therefore  approve  of  songs  of  this  order,  be- 
cause they  consider  them  as  disseminating  sentiments 
that  are  both  unreasonable  and  cruel. 

Let  us  now  go  to  another  class,  which  may  be 
found  in  the  same  collection  ;  I  mean  the  bacchana- 
lian. Men  are  invited  here  to  sacrifice  frequently  at 
the  shrine  of  Bacchus.  Joy,  good  humour,  and  fine 
spirits,  are  promised  to  those,  who  pour  out  their  li- 
bations in  a  liberal  manner.  An  excessive  use  of 
wine,  w7hich  injures  the  constitution,  and  stupifies 
the  faculties,  instead  of  being  censured  in  these  songs 
is  sometimes  recommended  in  them,  as  giving  to  na- 
ture that  occasional  stimulus,  which  is  deemed  neces- 
sary to  health.  Poets  too,  in  their  songs,  have  con- 
sidered the  day  as  made  only  for  vulgar  souls,  but  the 
night  for  the  better  sort  of  people,  that  they  may  the 
better  pursue  the  pleasures  of  the  bottle.  Others 
have  gone  so  far  in  their  songs,  as  to  promise  long 


MORAL  EDUCATION.  75 

life  as  a  consequence  of  drinking,  while  others,  who 
confess  that  human  life  may  be  shortened  by  such 
means,  take  care  to  throw  out,  that,  as  a  man's  life 
thus  becomes  proportionabiy  abridged,  it  is  rendered 
proportionably  a  merry  one.  Now  the  Quakers  are 
so  particularly  careful  with  respect  to  the  use  of  wine 
and  spirituous  liquors,  that  the  society  are  annually 
and  publicly  admonished  to  beware  of  excess.  Qua- 
kers are  discouraged  from  going  even  to  inns  but 
for  the  purposes  of  business  and  refreshment,  and  are 
admonished  to  take  care,  that  they  stay  there  no 
longer  than  is  necessary  for  such  purposes.  The 
Quakers  therefore,  cannot  be  supposed  to  approve  of 
any  of  the  songs  of  this  class,  as  far  as  they  recom- 
mend or  promote  drunkenness.  And  they  cannot 
but  consider  them  as  containing  sentiments  injurious 
to  the  morals  of  their  children. 

But  let  us  examine  another  class  of  songs,  that 
may  be  found  in  the  same  collection.  These  may 
be  denominated  martial.  Now  what  is  generally  the 
tenor  of  these  songs  ?  The  authors  celebrate  victo- 
ries. They  endeavour,  regardless  of  the  question, 
whether  their  own  cause  be  a  right  or  a  wrong 
one,  to  excite  joy  at  the  events,  it  is  their  aim  fre- 
quently to  rouse  the  soul  to  the  performance  of  mar- 
tial  exploits,  as  to  exploits  the  fullest  of  human  glory. 
They  frequently  threaten  enemies  with  new  chastise- 

Vol.i.  K 


74  MORAL  EDUCATION. 

ments,  and  new  victories,  and  breathe  the  spirit  e-f 
revenge.  But  the  Quakers  consider  all  wars,  whether 
offensive  or  defensive,  as  against  the  spirit  of  the 
christian  religion.  They  cannot  contemplate  scenes 
of  victory  but  with  the  eye  of  pity,  and  the  tear  of 
compassion,  for  the  sufferings  of  their  fellow- crea- 
tures, whether  countrymen  or  enemies,  and  for  the 
devastation  of  the  human  race.  They  allow  no  glory 
to  attach,  nor  do  they  give  any  thing  like  an  honour- 
able reputation,  to  the  Alexanders,  the  Caesars,  or  the 
heroes  either  of  ancient  or  modern  date.  They  can- 
not therefore  approve  of  songs  of  this  class,  because 
they  conceive  them  to  inculcate  sentiments,  totally 
contrary  to  the  mild  and  peaceful  spirit  of  the  christian 
religion. 

If  we  were  to  examine  the  collection  farther,  we 
might  pick  out  other  songs,  which  might  be  reckon- 
ed of  the  class  of  the  impure.  Among  these  will  be 
found  ideas,  so  indelicate,  that  notwithstanding  the 
gloss,  which  wit  and  humour  had  put  over  them,  the 
chaste  ear  could  not  but  be  offended  by  their  recital. 
It  must  be  obvious,  in  this  case  also,  that  not  only 
the  Quakers,  but  all  persons  filling  the  stations  of 
parents,  would  be  sorry  if  their  children  were  to  come 
to  the  knowledge  of  some  of  these. 

It  is  unnecessary  to  proceed  farther  upon  this  sub- 
ject,    For  the  reader  must  be  aware  that,  while  the 


MORAL  EDUCATION.  75 

Quakers  hold  such  sentiments,  they  can  never  patron- 
ise such  songs ;  and  that  if  those  who  are  taught  or 
allowed  to  sing,  generally  lay  hold  of  all  the  songs  that 
come  into  their  way,  that  is,  promiscuously  and 
without  selection.  The  Quakers  will  have  a  strong 
ground  as  a  christian  society,  or  as  a  society,  who 
hold  "it  necessary  to  be  watchful  over  their  words  as 
well  as  their  actions,  for  the  rejection  of  vocal  music 


SECT.  IV. 


The preceding  are  the  arguments  of  the  early  Quaker* 
— new  state  of  music  has  produced  new  ones  — in- 
strumental now  censurable  for  a  waste  of  time — for 
leading  into  company — for  its  connection  with  vocaL 


HE  arguments  which  have  hitherto  appeared 
against  the  admission  of  music  into  education,  arc 
those  which  were  nearly  coeval  with  the  society  itself. 
The  incapability  of  music  to  answer  moral  ends,  the 
sensuality  of  the  gratification,  the  impediments  it 
might  throw  in  the  way  of  religious  retirement,  the 
impurity  it  might  convey  to  the  mind,   were  in  the 


76  MORAL  EDUCATION. 

mouths  of  the  early  Quakers.  Music  at  that  time 
was  principally  in  the  hands  of  those,  who  made  a 
livelihood  of  the  art.  Those  who  followed  it  as  an 
accomplishment,  or  a  recreation,  were  few  and  these 
followed  it  with  moderation.  But  since  those  days, 
its  progress  has  been  immense.  It  has  traversed  the 
whole  kingdom.  It  has  got  into  almost  all  the  fami- 
lies of  rank  and  fortune.  Many  of  the  middle  classes, 
in  imitation  of  the  higher,  have  received  it,  and,  as 
it  has  undergone  a  revolution  in  the  extent,  so  it  has 
undergone  another  in  the  object  of  its  practice.  It 
is  learned  now,  not  as  a  source  of  occasional  recrea- 
tion, but  as  a  complicated  science,  w  here  perfection 
is  insisted  upon  to  make  it  worthy  of  pursuit.  In 
this  new  state  therefore  of  music  new  arguments 
have  arisen  on  the  part  of  the  Quakers,  which  I  shall 
now  concisely  detail. 

The  Quakers,  in  the  first  place,  are  of  opinion, 
that  the  learning  of  music,  as  it  is  now  learned,  can- 
not be  admitted  by  them  as  a  christian  society,  be- 
cause, proficiency  being  now  the  object  of  it,  as  has 
been  before  observed,  it  would  keep  them  longer 
employed,  than  is  consistent  with  people,  who  are 
commanded  to  redeem  their  time. 

They  believe  also  that  music  in  its  present  state, 
has  an  immediate  tendency  to  leading  into  the  compa- 
ny of  the  world.     In  former  times,  when  music  was 


MORAL  EDUCATION.  77 

followed  with  moderation,  it  was  esteemed  as  a  com- 
panion, or  as  a  friend:  it  afforded  relaxation  after  fa- 
tigue, and  amusement  in  solitary  hours.  It  drew  a 
young  person  to  his  home,  and  hindered  him  from  fol- 
lowing many  of  the  idle  diversions  of  the  times.  But 
now,  or  since  it  has  been  practised  with  a  new  object,  it 
produces  a  different  effect.  It  leads  into  company.  It 
leads  to  trials  of  skill.  It  leads  to  the  making  up  of  fes- 
tive parties.  It  leads,  for  its  own  gratification,  to  the 
various  places  of  public  resort.  Now  this  tendency  of 
leading  into  public  is  considered  by  the  Quakers  as  a 
tendency  big  with  the  dissolution  of  their  society. 
For  they  have  many  customs  to  keep  up,  which  are 
quite  at  variance  with  those  of  the  world.  The  for- 
mer appear  to  be  steep  and  difficult  as  common  paths. 
Those  of  the  world  to  be  smooth  and  easy.  The 
natural  inclination  of  youth,  more  prone  to  self-grati- 
fication than  to  self-denial,  would  prefer  to  walk  in 
the  latter.  And  the  influence  of  fashion  would  point 
to  the  same  choice.  The  liberty  too,  which  is  allow- 
ed in  the  one  case,  seems  more  agreeable  than  the 
discipline  imposed  in  the  other.  Hence  it  has  been 
found,  that  in  proportion  as  young  Quakers  mix 
with  the  world,  tfley  generally  imbibe  its  spirit,  and 
weaken  themselves  as  members  of  their  own  body. 

The  Quakers  again,  have  an  objection  to  the  learn- 
ing of  instrumental  music  on  account  of  its  almost  in- 


Za  MORAL  EDUCATION. 

separable  connection  with  vocal,  in  consequence  of 
which,  it  leads  often  to  the  impurity,  which  the  latter 
has  been  shewn  to  be  capable  of  conveying  to  the 
mind. 

This  connection  does  not  arise  so  much  from  the 
circumstance,  that  those,  who  learn  to  play,  generally 
learn  to  sing,  as  from  another  consideration.  Musi- 
cal people,  who  have  acquired  skill  and  taste,  are  de- 
sirous of  obtaining  every  new  musical  publication, 
as  it  comes  out.  This  desire  is  produced  where 
there  is  an  aim  at  perfection  in  this  science.  The  pro- 
fessed novel  reader,  we  know,  waits  with  impatience 
for  a  new  novel.  The  politician  discovers  anxiety 
for  his  morning  paper.  Just  so  it  is  with  the  musical 
amateur  with  respect  to  a  new  tune.  Now,  though 
many  of  the  new  compositions  come  out  for  instru- 
mental music  only,  yet  others  come  out  entirely  as 
vocal.  These  consist  of  songs  sung  at  our  theatres, 
er  at  our  public  gardens,  or  at  our  other  places  of 
public  resort,  and  are  afterwards  printed  with  their 
music,  and  exposed  to  sale.  The  words  therefore 
of  these  songs,  as  well  as  the  music  that  is  attached 
to  them,  fall  into  the  hands  of  the  young  amateur. 
Now  as  such  songs  are  not  always  chaste,  or  delicate, 
and  as  they  frequently  contain  such  sentiments,  as  I 
have  shewn  the  Quakers  to  disapprove,  the  young 
musician,  if  a  Quaker,  might  have  his  modestey  fre- 


MORAL  EDUCATION.  79 

Kjuently  put  to  the  blush,  or  his  delicacy  frequently 
wounded,  or  his  morality  often  broken  in  upon,  by 
their  perusal.  Hence,  though  instrumental  music 
might  have  no  immoral  tendency  in  itself,  the  Quakers 
have  rejected  it,  among  other  reasons,  on  account 
of  its  almost  inseparable  connection  with  vocal. 


SECT.  V. 

Objection  anticipated,  that  though  the  arguments,  used 
by  the  Quakers  in  the  preceding  chapters,  are  gene- 
rally fair  and  positive,  yet  an  exceptionable  one 
seems  to  have  been  introduced,  by  which  it  appears 
to  be  inculcated,  that  the  use  of  a  thing  ought  to  be 
abandoned  on  account  of  its  abuse — explanation  of 
the  distinction,  made  by  the  Quakers,  in  the  use  of 
this  argument. 


X  PURPOSE  to  stop  for  a  while,  and  to  make  a 
distinction,  which  may  now  become  necessary,  with 
respect  to  the  use  of  what  may  appear  to  be  a  Quaker- 
principle  of  argument,  before  I  proceed  to  a  new  sub- 
ject. 

It  may  have  been  observed  by  some  of  my  readers, 


<  MORAL  EDUCATION. 

that  though  the  Quakers  have  adduced  arguments, 
which  may  be  considered  as  fair  and  positive  on  the 
subjects,  which  have  come  before  us,  yet  they  appear 
to  have  adduced  one,  which  is  no  other,  than  that  of 
condemning  the  use  of  a  thing  on  account  of  its  abuse. 
Now  this  mode  of  reasoning,  it  will  be  said  has  been 
exploded  by  logicians,  and  for  this,  among  ether 
reasons,  that  if  we  were  bound  to  relinquish  customs 
in  consequence  of  it,  we  should  be  obliged  to  give  up 
many  things  that  are  connected  with  the  comforts, 
and  even  with  the  existence  of  our  lives. 

To  this  observation  I  must  reply,  that  the  Quakers 
never  recommend  an  abstinence  from  any  custom, 
merely  because  the  use  of  it  ma}-  lead  to  its  abuse. 

Where  a  custom  is  simply  liable  to  abuse,  they 
satisfy  themselves  with  recommending  moderation  in 
the  use  of  it. 

But  where  the  abuse  of  a  custom  is  either,  in  the 
first  place,  necessarily,  or,  in  the  second  very  gene- 
rally connected  with  the  use  of  it,  they  generally  con- 
sider the  omission  of  it  as  morally  wise  and  prudent. 
It  is  in  these  two  cases  only  that  they  apply,  or  that, 
they  lay  any  stress  upon  the  species  of  argument 
described. 

This  species  of  argument,  under  these  two  limita- 
tions, they  believe  to  be  tenable  in  christian  morals,  and 
they  entertain  this  belief  upon  the  following  grounds. 


MORAL  EDUCATION.  31 

It  may  be  laid  down  as  a  position,  that  the  abuse 
of  any  custom  which  is  innocent  in  itself,  is  an  evil, 
and  that  it  may  become  a  moral  evil.  And  they 
conceive  it  to  become  a  moral  evil  in  the  eye  of  Chris- 
tianity, when  it  occasions  either  the  destruction  of 
the  health  of  individuals,  or  the  misapplication  of 
their  time,  or  the  excitement  of  their  worst  passions, 
or  the  loss  of  their  moral  character. 

If  therefore  the  use  of  any  custom  be  necessarily 
(which  is  the  first  of  the  two  cases)  connected  with 
its  abuse,  and  the  abuse  of  it  be  the  moral  evil  des- 
cribed, the  user  or  practise:*  cannot  but  incur  a  certain 
degree  of  guilt.  This  first  case  will  comprehend  all 
those  uses  of  things,  which  go  under  the  denomina- 
tion of  gaming. 

If  again,  the  use  of  a  custom  be  either  through  the 
influence  of  fashion,  or  its  own  seductive  nature,  or 
any  other  cause,  very  generally  (which  is  the  second 
case)  connected  with  its  abuse,  and  the  abuse  be  also 
of  the  nature  supposed,  then  the  user  or  practiser,  if 
the  custom  be  unnecessary,  throws  himself  wantonly 
into  danger  of  evil,  contrary  to  the  watchfulness  which 
Christianity  enjoins  in  morals;  and,  if  he  falls,  falls  by 
his  own  fault.  This  watchfulness  against  moral  dan- 
ger  the  Quakers  conceive  to  be  equally  incumbent 
upon  christians,  as  Watchfulness  upon  persons  against 
the  common  dangers  of  life.     If  two  thirds  of  all  the 

VOL..    1.  JL 


S3  MORAL  EDUCATION. 

children,  who  had  ever  gone  to  the  edge  of  a  preci- 
pice to  play,  had  fallen  down  and  been  injured,  it 
would  be  a  necessary  prudence  in  parents  to  prohibit 
all  such  goings  in  future.  So  they  conceive  it  to  be 
o lily  a  necessary  prudence  in  morals,  to  prohibit 
customs,  where  the  use  of  them  is  very  generally 
connected  with  a  censurable  abuse.  This  case  will 
comprehend  music,  as  practised  at  the  present  day, 
because  they  believe  it  to  be  injurious  to  health,  to 
occasion  a  waste  of  time,  to  create  an  emulative  dis- 
position,  and  to  give  an  undue  indulgence  to  sensual 
reeling. 

And  as  the  Quakers  conceive  this  species  of  argu- 
ment to  be  tenable  in  christian  morals,  so  they  hold  it 
to  be  absolutely  necessary  to  be  adopted  in  the  educa- 
tion of  youth.  For  grown  up  persons  may  have 
sufficient  judgment  to  distinguish  between  the  use  of 
a  thing  and  its  abuse.  They  may  discern  the  boun- 
daries of  each,  and  enjoy  the  one,  while  they  avoid 
the  other.  But  youth  have  no  such  power  of 
discrimination.  Like  inexperienced  mariners,  they 
know  not  where  to  look  for  the  deep  and  the  shallow 
water,  and,  allured  by  enchanting  circumstances, 
they  may,  like  those  who  are  reported  to  have  been 
enticed  by  the  voices  of  the  fabulous  Syrens,  easily 
overlook  the  danger,  that  assuredly  awaits  them  in 
their  course  > 


MORAL  EDUCATION*  3.3 


CHAP.  IV SECT.  I. 


The  theatre — the  theatre  as  -well  as  music  abused— 
plays  respectable  in  their  origin — but  degenerated — 
Solon,  Plato,  and  the  ancient  moralists  against 
them — particularly  immoral  in  England  in  the  time 
of  Charles  the  second— forbidden  by  Gearge  Fox — 
sentiments  of  Archbishop  Tillotson — of  JVilliam 
Law — English  plays  better  than  formerly ,  but  still 
objectionable — prohibition  of  George  Fox  continued 
by  the  Quakers. 


XT  is  much  to  be  lamented  that  customs,  which 
originated  in  respectable  motives,  and  which  might 
have  been  made  productive  of  innocent  pleasure, 
should  have  been  so  perverted  in  time,  that  the  con- 
tinuation of  them  should  be  considered  as  a  grievance 
by  moral  men.  As  we  have  seen  this  to  be  the  case, 
in  some  measure,  with  respect  to  music,  so  it  is  the 
case  with  respect  to  pla)Ts. 

Dramatic  compositions  appear  to  have  had  no 
reprehensible  origin.  It  certainly  was  an  object  with 
the  authors  of  some  of  the  earliest  plays  to  combine 
the  entertainment  with  the  moral  improvement  of  the 


8*  MORAL  EDUCATION. 

mind.  Tragedy  was  at  first  simply  a  monody  to 
Bacchus.  But  the  tragedy  of  the  ancients,  from 
which  the  modern  is  derived,  did  not  arise  in  the 
world,  till  the  dialogue  and  the  chorus  were  intro- 
duced. Now  the  chorus,  as  ever}-  scholar  knows, 
was  a  moral  office.  They  who  filled  it,  were  loud  in 
their  recommendations  of  justice  and  temperance. 
They  inculcated  a  religious  observance  of  the  laws. 
They  implored  punishment  on  the  abandoned.  They 
were  strenuous  in  their  discouragement  of  vice,  and 
in  the  promotion  of  virtue.  This  office  therefore, 
being  coeval  with  tragedy  itself,  preserves  it  from  the 
charge  of  an  immoral  origin. 

Nor  was  corned}",  which  took  its  rise  afterwards, 
the  result  of  corrupt  motives.  In  the  most  ancient 
comedies,  we  find  it  to  have  been  the  great  object  of 
the  writers  to  attack  vice.  If  a  chief  citizen  had 
acted  inconsistently  with  his  character,  he  was  ridi- 
culed upon  the  stage.  His  very  name  was  not  con- 
cealed on  the  occasion.  In  the  course  of  time  how- 
ever, the  writers  of  dramatic  pieces  were  forbidden 
to  use  the  names  of  the  persons,  whom  they  proposed 
to  censure.  But  we  find  them  still  adhering  to  the 
same  great  object,  the  exposure  of  vice ;  and  they 
painted  the  vicious  character  frequently  so  well,  that 
the  person  was  soon  discovered  by  the  audience, 
plough  disguised  by  a  fictitious  name.     When  new 


MORAL  EDUCATION.  8$ 

restrictions  were  afterwards  imposed  upon  the  writers 
of  such  pieces,  they  produced  a  new  species  of  com- 
edy. This  is  that  which  obtains  at  the  present  day. 
It  consisted  of  an  imitation  of  the  manners  of  common 
life.  The  subject,  the  names,  and  the  characters, 
belonging  to  it,  were  now  all  of  them  feigned.  Wri- 
ters, however,  retained  their  old  object  of  laughing 
at  folly  and  of  exposing  vice. 

Thus  it  appears  that  the  theatre,  as  far  as  tragedy 
was  employed,  inculcated  frequently  as  good  lessons 
of  morality,  as  heathenism  could  produce,  and  as  far  as 
comedy  was  concerned,  that  it  became  often  the  next 
remedy,  after  the  more  grave  and  moral  lectures  of 
the  ancient  philosophers,  against  the  prevailing  ex- 
cesses of  the  times- 

But  though  the  theatre  professed  to  encourage 
virtue,  and  to  censure  vice,  yet  such  a  combination 
of  injurious  effects  was  interwoven  with  the  represen- 
tations there,  arising  either  from  the  influence  of 
fiction  upon  morals,  or  from  the  sight  of  the  degrada- 
tion of  the  rational  character  by  buffoonery,  or  from 
the  tendency  of  such  representations  to  produce  levity 
and  dissipation,  or  from  various  other  causes,  that 
they,  who  were  the  greatest  lovers  of  virtue  in  those 
days,  and  the  most  solicitous  of  improving  the  moral 
condition  of  man,  began  to  consider  them  as  produc- 
tive of  much  more  evil  than  of  good.     Solon  fore- 


85  MORAL  EDUCATION. 

warned  Thespis,  that  the  effects  of  such  plays,  as  he 
saw  him  act,  would  become  in  time  injurious  to  the 
morals  of  mankind,  and  he  forbade  him  to  act  again. 
The  Athenians,  though  such  performances  were  after- 
wards allowed,  would  never  permit  any  of  their  judg- 
es to  compose  a  comedy.  The  Spartans  under  Lycur- 
gus,  Who  were  the  most  virtuous  of  all  the  people  of 
Greece,  would  not  suffer  either  tragedies  or  comedies 
to  be  acted  at  all.  Plato,  as  he  had  banished  music, 
so  he  banished  theatrical  exhibitions  from  his  pure 
republic.  Seneca  considered,  that  vice  made  insen- 
sible approaches  by  means  of  the  stage,  and  that  it 
stole  on  the  people  in  the  disguise  of  pleasure.  The 
Romans,  in  their  purer  times,  considered  the  stage 
to  be  so  disgraceful,  that  every  Roman  was  to  be  de- 
graded, who  became  an  actor,  and  so  pernicious  to 
morals,  that  they  put  it  under  the  power  of  a  censor, 
to  control  its  effects. 

But  the  stage,  in  the  time  of  Charles  the  second, 
when  the  Quakers  first  appeared  in  the  world,  was  in 
a  worse  state  than  even  in  the  Grecian  or  Roman 
times.  If  there  was  ever  a  period  in  any  country, 
when  it  was  noted  as  the  school  of  profligate  and  cor- 
rupt morals,  it  was  in  this  reign.  George  Fox  there- 
fore, as  a  christian  reformer,  could  not  be  supposed 
to  be  behind  the  heathen  philosophers,  in  a  case 
where  morality   was   concerned.      Accordingly  we 


MORAL  EDUCATION.  87 

■find  him  protesting  publicly  against  all  such  specta- 
cles. In  this  protest,  he  was  joined  by  Robert  Bar- 
clay and  William  Penn,  two  of  the  greatest  men  of 
those  times,  who  in  their  respective  publications  at- 
tacked them  with  great  spirit.  These  publications 
shewed  the  sentiments  of  the  Quakers,  as  a  religious 
body,  upon  this  subject.  It  was  understood  that  no 
Quaker  could  be  present  at  amusements  of  this  sort. 
And  this  idea  was  confirmed  by  the  sentiments  and 
advices  of  several  of  the  most  religious  members, 
which  were  delivered  on  public  occasons.  By  means 
of  these  publications  and  advices  the  subject  was 
kept  alive,  till  it  became  at  length  incorporated  into 
the  religious  discipline  of  the  Quakers.  The  theatre 
was  then  specifically  forbidden  ;  and  an  inquiry  was 
annually  to  be  made  from  thenceforward,  whether 
any  of  die  members  of  the  society  had  been  found 
violating  the  prohibition. 

Since  the  time  of  Charles  the  second,  when  George 
Fox  entered  his  protest  against  exhibitions  of  this 
sort,  it  must  certainly  be  confessed,  that  an  alteration 
has  taken  place  for  the  better  in  the  constitution  of 
our  plays,  and  that  poison  is  not  diffused  into  morals, 
by  means  of  them,  to  an  equal  extent,  as  at  that  period. 
The  mischief  has  been  considerably  circumscribed  by 
legal  inspection,  and,  it  is  to  be  hoped,  by  the  im- 
proved civilization  of  the  times.     But  it  does  not 


38  MORAL  EDUCATION. 

appear  by  any  historical  testimony  we  have,  that  a 
change  has  been  made,  which  is  at  all  proportioned 
to  the  quantity  of  moral  light,  which  has  been  diffused 
among  us  since  that  reign.  Archbishop  Tillotson 
was  of  opinion,  "  that  plays  might  be  so  framed,  and 
they  might  be  governed  by  such  rules,  as  not  only  to 
be  innocently  diverting,  but  instructive  and  useful 
to  put  some  follies  and  vices  out  of  countenance, 
which  could  not  perhaps  be  so  decently  reproved, 
nor  so  effectually  exposed  or  corrected  any  other 
way."  And  yet  he  confesses,  that,  "  they  were  so 
full  of  profaneness,  and  that  they  instilled  such  bad 
principles  into  the  mind,  in  his  own  day,  that  they 
ought  not  to  have  been  tolerated  in  any  civilized,  and 
much  less  in  a  christian  nation."  William  Law, 
an  eminent  divine  of  the  establishment,  who  lived 
after  Tillitson,  declared  in  one  of  his  publications  on 
the  subject  of  the  stage,  that  "  you  could  not  then 
see  a  play  in  either  house,  but  what  abounded  with 
thoughts,  passages,  and  language  contrary  to  the 
christian  religion."  From  the  time  of  William  Law 
to  the  present  about  forty  years  have  elapsed,  and  we 
do  not  see,  if  we  consult  the  controversial  writers  on 
the  subject,  who  live  among  us,  that  the  theatre  has 
become  much  less  objectionable  since  those  days. 
Indeed  if  the  names  only  of  our  modern  plays  were 
to  be  collected  and  published,  they  would  teach  us. 


MORAL  EDUCATION.  &9 

to  augur  very  unfavourably  as  to  the  morality  of  their 
contents.  The  Quakers  therefore,  as  a  religious 
body,  have  seen  no  reason,  why  they  should  differ 
in  opinion  from  their  ancestors  on  this  subject :  and 
hence  the  prohibition  which  began  in  former  times 
with  respect  to  the  theatre.,  is  continued  by  them  at 
the  present  day. 


SECT.  H. 


Theatre  forbidden  by  the  Quakers  on  account  of  the 
manner  of  the  drama — -frst,   as  it  personates  tlie 
character  of  others — secondly,  as  it  professes  to  re- 
form vice. 


X  HE  Quakers  have  many  reasons  to  give,  why, 
as  a  society  of  christians  they  cannot  encourage  the 
theatre,  by  being  present  a+  any  of  its  exhibitions.  I 
shall  not  detail  all  of  them  for  the  reader,  but  shall 
select  such  only,  as  I  think  most  material  to  the  point. 
The  first  class  of  arguments  comprehends  such  as 
relate,  to  what  may  be  called  the  manner  of  the  drama. 

Vol.  i-  M 


90  MORAL  EDUCATION. 

The  Quakers  object  to  the  manner  of  the  drama,  or 
to  its  fictitious  nature,  in  consequence  of  vi  hich  men 
personate  characters,  that  are  not  their  own.  This 
personification  they  hold  to  be  injurious  to  the  man, 
who  is  compelled  to  practise  it.  Not  that  he  will  par- 
take of  the  bad  passions,  which  he  personates,  but  that 
the  trick  and  trade  of  representing  what  he  does  not 
feel,  must  make  him  at  all  times  an  actor ;  and  his 
looks,  and  words,  and  actions,  will  be  all  sophisticated. 
And  this  evil  will  be  likely  to  continue  with  him  in 
the  various  changes  of  his  life. 

They  hold  it  also  to  be  contrary  to  the  spirit  of 
Christianity.  For  men  who  personate  characters  in 
this  way,  express  joy  and  grief,  when  in  reality  there 
may  be  none  of  these  feelings  in  their  hearts.  They 
express  noble  sentiments,  when  their  whole  lives  may 
have  been  remarkable  for  their  meanness,  and  go  of- 
ten afterwards  and  wallow  in  sensual  delights.  They 
personate  the  virtuous  character  to  day,  and  perhaps 
to-morrow  that  of  the  rake,  and,  in  the  latter  case, 
they  utter  his  profligate  sentiments,  and  speak  his 
profane  language.  Now  Christianity  requires  sim- 
plicity and  truth.  It  allows  no  man  to  pretend  to  be 
what  he  is  not.  And  it  requires  great  circumspec- 
tion of  its  followers  with  respect  to  what  they  may 
utter,  because  it  makes  every  man  accountable  for 
his  idle  words, 


MORAL  EDUCATION.  Si 

The  Quakers  therefore  are  of  opinion,  that  they 
cannot  as  men,  either  professing  christian  tenets,  or 
christian  love,  encourage  others  to  assume  false  cha- 
racters, or  to  (<?)  personate  those  which  are  not  their 
own. 

They  object  also  to  the  manner  of  the  drama,  even 
where  it  professes  to  be  a  school  for  morals.  For 
where  it  teaches  morality,  it  inculcates  rather  the  re- 
fined -virtue  of  heathenism,  than  the  strict,  though 
mild  discipline  of  the  gospel.  And  where  it  attempt? 
to  extirpate  vice,  it  does  it  rather  by  making  it  ridicu- 
lous, than  by  making  men  shun  it  for  the  love  of 
virtue.  It  no  where  fixes  the  deep  christian  principle, 
by  which  men  are  bound  to  avoid  it  as  sin,  but  places 
the  propriety  of  the  dereliction  of  it  rather  upon  the 
loss  of  reputation  among  the  world,  than  upon  any 
sense  of  religious  duty. 

(e)  Rousseau  condemns  the  stage  upon  the  same  principle.  "  It  is, 
says  he,  the  art  of  dissimulation — of  assuming-  a  foreign  character,  and 
of  appearing  differently  from  what  a  man  really  is — of  flying-  into  a  pas- 
sion without  a  cause,  and  of  saying-  what  he  docs  not  think,  as  naturally 
#fi  if  he  really  did — in  a  word  of  forgetting"  himself  to  personate  others/'* 


92  MORAL  EDUCATION. 

SECT.  III. 

Theatre  forbidden  on  account  of  the  internal  contents 
of  the  drama — both  of  those  of  tragedy  — and  of 
comedy — these  contents  hold  out  false  morals  and 
prospects — and  weaken  the  sinexvs  of  morality — 
observations  of  Lord  Kaimes  upon  the  subject. 


X  HE  next  class  of  arguments  is  taken  from  the 
internal  contents  of  the  drama. 

The  Quakers  mean  that  dramatic  compositions 
generally  contain  false  sentiments,  that  is,  such  as 
Christianity  would  disapprove  ;  that,  of  course  they 
hold  out  false  prospects;  that  they  inculcate  false 
morals ,  and  that  they  have  a  tendency  from  these, 
and  other  of  their  internal  contents,  to  promote  dissi- 
pation, and  to  weaken  the  sinews  of  morality  in  those 
who  see  them  represented  upon  the  stage. 

Tragedy  is  considered  by  the  Quakers,  as  a  part  of 
the  drama,  where  the  hero  is  generally  a  warrior, 
and  where  a  portion  of  human  happiness  is  made  to 
consist  of  martial  glory.  Hence  it  is  considered  as 
frequently  inculcating  proud  and  lofty  sentiments, 
ys  cherishing  a  fierce  and  romantic  spirit,  as  encou- 


MORAL  EDUCATION.  93 

raging  rival  enmities,  as  holding  of  no  importance 
the  bond  of  love  and  union  between  man  and  man. 
Now  as  Christianity  enjoins  humility,  peace,  quietness, 
brotherly  affection,  and  charity,  which  latter  is  not  to 
be  bounded  by  the  limits  of  any  country,  the  Quakers 
hold  as  a  christian  body,  that  they  cannot  admit  their 
children  to  spectacles,  which  have  a  tendency  to  en- 
gender a  disposition  opposite  to  these. 

Comedy  is  considered  as  holding  out  prospects, 
and  inculcating  morals,  equally  false  and  hurtful. 
In  such  compositions,  for  example,  a  bad  impression 
is  not  uniformly  given  of  a  bad  character.  Knavery 
frequently  accomplishes  its  ends  without  the  merited 
punishment.  Indeed  treachery  and  intrigue  are  often 
considered  but  as  jocose  occurrences.  The  laws  of 
modern  honour  are  frequently  held  out  to  the  specta- 
tor, as  laws  that  are  to  influence  in  life.  Vulgar  ex- 
pressions, and  even  swearing  are  admitted  upon  the 
stage.  Neither  is  chastity  nor  delicacy  always  con- 
sulted there.  Impure  allusions  are  frequently  inter- 
woven into  the  dialogue,  so  that  innocence  cannot  but 
often  blush.  Incidents  not  very  favourable  to  mo- 
rals, are  sometimes  introduced.  New  dissipated 
characters  are  produced  to  view,  by  the  know- 
ledge of  which,  the  novice  in  dissipation  is  not 
diverted  from  his  new  and  baneful  career,  but  finds 
only  his  scope  of  dissipation  enlarged,  and  a  wider 
field  to  range  in.     To  these  hurtful  views  of  things, 


94  MORAL  EDUCATION. 

as  arising  from  the  internal  structure,  are  to  be  added 
those,  which  arise  from  the  extravagant  love-tale s% 
the  ridiculous  intrigues,  and  the  silly  buffoonery  of 
the  compositions  of  the  stage. 

Now  it  is  impossible,  the  Quakers  contend,  that 
these  ingredients,  which  are  the  component  parts  of 
comic  amusements,  should  not  have  an  injurious 
influence  upon  the  mind  that  is  young  and  tender 
-and  susceptible  of  impressions.  If  the  blush  which 
first  started  upon  the  cheek  of  a  young  person  on 
the  first  hearing  of  an  indecorous  or  profane  sen- 
timent, and  continued  for  some  time  to  be  excited 
at  repetitions  of  the  same,  should  at  length  be  so 
effectually  laid  asleep,  that  the  impudent  language  of 
ribaldry  can  awaken  it  no  more,  it  is  clear,  that  a 
victory  will  have  been  gained  over  his  moral  feelings : 
and  if  he  should  remember  (and  what  is  to  hinder  him, 
when  the  occurrences  of  the  stage  are  marked  with 
strong  action,  and  accompanied  with  impressive 
sccncrv)  the  language,  the  sentiments,  the  incidents, 
the  prospects,  which  dramatic  pieces  have  brought 
before  him,  he  may  combine  these,  as  they  rise  to 
memory,  with  his  own  feelings,  and  incorporate  them 
imperceptibly  into  the  habits  and  manners  of  his  own 
life.  Thus,  if  vice  be  not  represented  as  odious,  he 
may  lose  his  love  of  virtue.  If  buffoonery  should  be 
made  to  please  him,  he  may  lose  the  dignity  of  hi? 


MORAL  EDUCATION.  9f 

inind.  Love-tales  may  produce  in  him  a  romantic 
imagination.  Low  characters  may  teach  him  low 
cunning.  If  the  laws  of  honour  strike  him  as  the 
laws  of  refined  life,  he  may  become  a  fashionable 
moralist.  If  modes  of  dissipation  strike  him  as  modes 
of  pleasure  in  the  estimation  of  the  world,  he  may 
abandon  himself  to  these,  and  become  a  rake.  Thus 
may  such  representations,  in  a  variety  of  ways,  act 
upon  the  moral  principle,  and  make  an  innovation 
there,  detrimental  to  his  moral  character. 

Lord  Kaimes,  in  his  elements  of  criticism,  has  the 
following  observations. 

"  The  licentious  court  of  Charles  the  second, 
among  its  many  disorders,  engendered  a  pest,  the 
virulence  of  which  subsists  to  this  day.  The  English 
comedy,  copying  the  manners  of  the  court,  became 
abominably  licentious;  and  continues  so  with  very 
little  softening.  It  is  there  an  established  rule  to 
deck  out  the  chief  characters  with  every  vice  in 
fashion  however  gross;  but  as  such  characters,  if 
viewed  in  a  true  light,  would  be  disgustful,  care  is 
taken  to  disguise  their  deformity  under  the  embellish- 
ments of  wit,  sprightliness  and  good  humour,  which, 
in  mixed  company  makes  a  capital  figure.  It  requires- 
not  much  thought  to  discover  the  poisonous  influence 
of  such  plays.  A  young  man  of  figure,  emancipated 
at  last  from  the  severity  and  restraint  of  a  college 


96  MORAL  EDUCATION. 

education,  repairs  to  the  capital  disposed  to  every 
sort  of  excess.  The  play-house  becomes  his  favou- 
rite amusement,  and  he  is  enchanted  with  the  gaiety 
and  splendour  of  the  chief  personages.  The  disgust 
which  vice  gives  him  at  first,  soon  wears  oft*  to  make 
way  for  new  notions,  more  liberal  in  his  opinion, 
by  which  a  sovereign  contempt  of  religion,  and  a  de- 
clared war  upon  the  chastity  of  wives,  maids  and 
widows,  are  converted  from  being  infamous  vices  to 
be  fashionable  virtues.  The  infection  spreads  gradu- 
ally through  all  ranks  and  becomes  universal.  How 
gladly  would  I  listen  to  any  one,  who  should  under- 
take to  prove,  that  what  I  have  been  describing  is 
chimerical !  But  the  dissoluteness  of  our  young  men 
of  birth  will  not  suffer  me  to  doubt  its  reality.  Sir 
Harry  Wildair  has  completed  many  a  rake  ;  and  in 
the  suspicious  husband,  Ranger,  the  humble  imitator 
of  Sir  Harry,  has  had  no  slight  influence  in  spreading 
that  character.  What  woman,  tinctured  with  the 
play-house  morals,  would  not  be  the  sprightly,  the 
witty,  though  dissolute  Lady  Townley,  rather  than 
the  cold,  the  sober,  though  virtuous  Lady  Grace? 
How  odious  ought  writers  to  be  who  thus,  employ  the 
talents  they  have  from  their  maker  most  traitorously 
against  himself,  by  endeavouring  to  corrupt  and 
disfigure  his  creatures !  If  the  comedies  of  Congreve 
did  not  rack  him  with  remorse  in  his  last  moments, 
he  must  have  been  lost  to  all  sense  of  virtue," 


MORAL  EDUCATION,  97 


SECT.  IV. 


The  theatre  forbidden — because  injurious  to  the  happi- 
ness  of  man  by  disqualifying  him  for  the  pleasures 
of  religion — this  effect  arises  from  its  tendency  to 
accustom  individuals  to  light  thoughts — to  injure 
their  moral  feelings — to  occasion  an  extraordinary 
excitement  of  the  mind — and  from  the  very  nature 
of  the  enjoyments  which  it  produces. 


JTjlS  the  Quakers  consider  the  theatre  to  have  an 
injurious  effect  on  the  morality  of  man,  so  they  consi- 
der it  to  have  an  injurious  effect  on  his  happiness. 
They  believe  that  amusements  of  this  sort,  but  par- 
ticularly the  comic,  unfit  the  mind  for  the  practical 
performance  of  the  christian  duties,  and  that  as  the 
most  pure  and  substantial  happiness,  that  man  can 
experience,  is  derived  from  a  fulfilment  of  these,  so 
they  deprive  him  of  the  highest  enjoyment  of  which 
his  nature  is  capable,  that  is,  of  the  pleasures  of  re- 
ligion. 

If  a  man  were  asked,  on  entering  the  door  of  the 
theatre,  if  he  went  there  to  learn  the  moral  duties,  he 
would  laugh  at  the  absurdity  of  the  question ;   and  if 

VOL.   lfc  N 


9&  MORAL  EDUCATION. 

he  would  consent  to  give  a  fair  and  direct  answer,  he 
would  either  reply,  that  he  went  there  for  amusement, 
or  to  dissipate  gloom,  or  to  be  made  merry.  Some 
one  of  these  expressions  would  probably  characterise 
his  errand  there.  Now  this  answer  would  comprise 
the  effect,  which  the  Quakers  attach  to  the  comic 
performances  of  the  stage.  They  consider  them  as 
drawing  the  mind  from  serious  reflection,  and  dis- 
posing it  to  levity.  But  they  believe  that  a  mind, 
gradually  accustomed  to  light  thoughts,  and  placing 
its  best  gratification  in  light  objects,  must  be  dis- 
qualified in  time  for  the  gravity  of  religious  exercise, 
and  be  thus  hindered  from  partaking  of  the  pleasures 
which  such  an  exercise  must  produce. 

They  are  of  opinion  also,  that  such  exhibitions,  hav- 
ing, as  was  lately  mentioned,  a  tendency  to  weaken  the 
moral  character,  must  have  a  similarly  injurious  effect. 
For  what  innovations  can  be  made  on  the  human 
heart,  so  as  to  seduce  it  from  innocence,  that  will  not 
successively  wean  it  both  from  the  love  and  the  enjoy- 
ment of  the  christian  virtues  ? 

The  Quakers  also  believe,  that  dramatic  exhibitions 
have  a  power  of  vast  excitement  of  the  mind.  If  they 
have  no  such  power,  they  are  insipid.  If  they  have, 
they  are  injurious.  A  person  is  all  the  evening  at  a 
play  in  an  excited  state.  He  goes  home,  and  goes 
to  bed  with  his  imagination  heated,   and  his  passion? 


MORAL  EDUCATION.  99 

roused.  The  next  morning  he  rises.  He  remem- 
bers what  he  has  seen  and  heard,  the  scenery,  the 
language,  the  sentiments,  the  action.  He  continues 
in  the  same  excited  state  for  the  remainder  of  the  day. 
The  extravagant  passions  of  distracted  lovers,  the 
wanton  addresses  of  actors,  are  still  fresh  upon  his 
mind.  Now  it  is  contended  by  the  Quakers,  that  a 
person  in  such  an  excited  state,  but  particularly  if  the 
excitement  pleases,  must  be  in  a  very  unfavourable 
state  for  the  reception  of  the  pure  principle,  or  for 
the  promotion  of  the  practical  duties  of  religion.  It 
is  supposed  that  if  any  religious  book,  or  if  any  part 
of  the  sacred  writings,  were  handed  to  him  in  these 
moments,  he  would  be  incapable  of  enjoying  them ;  and 
of  course,  that  religious  retirement,  which  implies  an 
abstraction  from  the  things  of  the  world,  would  be 
impracticable  at  such  a  season. 

The  Quakers  beiieve  also,  that  the  exhibitions  of 
the  drama  must,  from  their  own  nature,  without  any 
other  consideration,  disqualify  for  the  pleasures  of 
religion.  It  was  a  frequent  saying  of  George  Fox, 
taken  from  the  apostle  Peter,  that  those  who  indulged 
in  such  pleasures  were  dead,  while  they  were  alive  ; 
that  is,  they  were  active  in  their  bodies  ;  they  ran 
about  briskly  after  their  business  or  their  pleasures  ; 
they  shewed  the  life  of  their  bodily  powers  ;  but  they 
were  extinct  as  to  spiritual  feeling.     By  this  he  meant 


100  MORAL  EDUCATION. 

that  the  pleasures  of  the  theatre,  and  others  of  a  simi- 
lar nature,  were  in  direct  opposition  to  the  pleasures 
of  religion.  The  former  were  from  the  world  world- 
ly. They  were  invented  according  to  the  dispositions 
and  appetites  of  men.  But  the  latter  were  from  the 
spirit  spiritual.  Hence  there  was  no  greater  differ- 
ence  between  life  and  death,  than  between  these  plea- 
sures. Hence  the  human  mind  was  made  incapable 
of  receiving  both  at  the  same  time  ;  and  hence  the 
deeper  it  were  to  get  into  the  enjoyment  of  the  former, 
the  less  qualified  it  must  become  of  course  for  the 
enjoyment  of  the  latter. 


MORAL  EDUCATION  101 


SECT.  V. 


Theatre  forbidden — because  injurious  to  the  happiness 
of  man  by  disqualifying  him  for  domestic  enjoy- 
ments—  Quakers  value  these  next  to  the  pleasures  of 
religion — sentiments  of  Cowper — theatre  has  this 
tendency,  by  weaning  gradually  from  a  love  of  home 
— and  has  it  in  a  greater  degree  thaen  any  other  of 
the  amusements  of  the  "world. 


HE  Quakers,  ever  since  the  institution  of  their 
society,  have  abandoned  the  diversions  of  the  world. 
They  have  obtained  their  pleasures  from  other  quar- 
ters. Some  of  these  they  have  found  in  one  species 
of  enjoyment,  and  others  in  another.  But  those, 
which  they  particularly  prize,  they  have  found  in  the 
enjoyment  of  domestic  happiness ;  and  these  pleasures 
they  value  next  to  the  pleasures  of  religion. 

(f)  "  Domestic  happiness,  thou  only  bliss 
Of  Paradise,  that  has  survived  the  fall ! 
Thou  art  the  nurse  of  virtue — In  thine  arms 
She  smiles,  appearing,  as  in  truth  she  is, 

(J)  Cowper 


102  MORAL  EDUCATION. 

Heav'n-born,  and  destin'd  to  the  skies  again. 
Thou  art  not  known,  where  pleasure  is  ador'd, 
That  feeling  goddess,  with  a  zoneless  waist 
And  wandering  eyes,  still  leaning  on  the  arm 
Of  Novelty,  her  fickle,  frail  support ; 
For  thou  art  meek  and  constant,  hating  change, 
And  finding,  in  the  calm  of  truth-tried  love, 
Joys,  that  her  stormy  raptures  never  yield. 
Forsaking  thee,  what  shipwreck  have  we  made 
Of  honour,  dignity,  and  fair  renown  1" 

But  if  the  Quakers  have  been  accustomed  to  place 
one  of  the  sources  of  their  pleasures  in  domestic  hap- 
piness, they  may  be  supposed  to  be  jealous  of  every 
thing  that  appears  to  them  to  be  likely  to  interrupt  it. 
But  they  consider  dramatic  exhibitions,  as  having  this 
tendency.  These  exhibitions,  under  the  influence  of 
plot,  dialogue,  dress,  music,  action,  and  scenery,  par- 
ticularly fascinate.  They  excite  the  person,  who  has 
once  seen  them,  to  desire  them  again.  But  in  propor- 
tion as  this  desire  is  gratified,  or  in  proportion  as  peo- 
ple leave  their  homes  for  the  amusements  of  the  stage, 
they  lose  their  relish,  and  weaken  their  powers,  of  the 
enjoyment  of  domestic  society  :  that  is,  the  Quakers 
mean  to  say,  that  domestic  enjoyments,  and  those  of 
the  theatre,  may  become,  in  time,  incompatible  in  the 
same  persons  ;  and  that  the  theatre  ought,  therefore, 
to  be  particularly  avoided,  as  an  enemy,  that  may  steal 
upon  them,  and  rob  them  of  those  pleasures,  which 


MORAL  EDUCATION.  103 

experience  has  taught  them  to  value,  as  I  have  observ- 
ed before,  next  to  the  pleasures  of  religion. 

They  a;  e  of  opinion  also,  that  dramatic  exhibitions 
not  only  tend,  of  themselves,  to  make  home  less  agree- 
able, but  that  they  excite  a  craving  for  stimulants,  and, 
above  all,  teach  a  dependence  upon  external  objects 
for  amusement.  Hence  the  attention  of  people  is 
taken  off  again  to  new  objects  of  pleasure,  which  lie 
out  of  their  own  families,  and  out  of  the  circle  of  their 
friends. 

It  will  not  take  much  time  to  shew,  that  the  Quakers 
have  not  been  mistaken  in  this  point.  It  is  not  un- 
usual in  fashionable  circles,  where  the  theatre  is  regu- 
larly brought  into  the  rounds  of  pleasure,  for  the  father 
and  the  mother  of  a  family  to  go  to  a  play  once,  or  oc- 
casionally twice,  a  week.  But  it  seldom  happens,  that 
they  either  go  to  the  same  theatre,  or  that  they  sit  to- 
gether. Their  children  are  at  this  time  left  at  home, 
under,  what  is  considered  to  be,  proper  care,  but  they 
are  probably  never  seen  again  by  them  till  the  next 
noon ;  and  perhaps  once  afterwards  in  the  same  day, 
when  it  is  more  than  an  even  chance,  that  they  must 
be  again  left  for  the  gratification  of  some  new  plea- 
sure. Now  this  separation  of  fathers  from  mothers, 
and  of  parents  from  children,  does  not  augur  well  of 
domestic  enjoyments  or  of  a  love  of  home. 


104  MORAL  EDUCATION.    , 

But  we  will  trace  the  conduct  of  the  parents  still 
farther.  We  will  get  into  their  company  at  their  own 
houses  ;  and  here  we  shall  very  soon  discover,  how 
wearisome  they  consider  every  hour,  that  is  spent  in 
the  bosom  of  their  families,  when  deprived  of  their 
accustomed  amusements  ;  and  with  what  anxiety  they 
count  the  time,  when  they  are  to  be  restored  to  their 
favourite  rounds  of  pleasure.  We  shall  find  no  diffi- 
culty in  judging  also  from  their  conversation,  the 
measure  of  their  thought  or  their  solicitude  about 
their  children.  A  new  play  is  sure  to  claim  the  ear- 
liest attention  or  discussion.  The  capital  style,  in 
which  an  actor  performed  his  part  on  a  certain  night, 
furnishes  conversation  for  an  hour.  Observations  on 
a  new  actress  perhaps  follow.  Such  subjects  appear 
more  interesting  to  such  persons,  than  the  innocent 
conversation,  or  playful  pranks,  of  their  children.  If 
the  latter  are  noisy,  they  are  often  sent  out  of  the  room 
as  troublesome,  though  the  same  parents  can  bear  the 
stunning  plaudits,  or  the  discordant  groins  and  hiss- 
ings of  the  audience  at  the  theatre.  In  the  mean 
time  their  children  grow  up,  and  in  their  turn,  are  in- 
troduced by  their  parents  to  these  amusements,  as  to 
places,  proper  for  the  dissipation  of  vacant  hours  ; 
till,  by  frequent  attendances,  they  themselves  lose  an 
affection  for  home  and  the  domestic  duties,  and  have 
in  time  as  little  regard  for  their  parents,  as  their  parents 


MORAL  EDUCATION.  105 

appear  to  have  had  for  them.  Marrying  at  length, 
not  for  the  enjoyment  of  domestic  society,  they  and 
their  children  perpetuate  the  same  rounds  of  pleasure, 
and  the  same  sentiments  and  notions. 

To  these  instances  many  indeed  might  be  added, 
by  looking  into  the  family- histories  of  those,  who  are 
in  the  habit  of  frequenting  theatres  in  search  of  plea- 
sure, by  which  it  would  appear,  that  such  amusements 
are  not  friendly  to  the  cherishing  of  the  domestic  du- 
ties and  affections,  but  that,  on  the  other  hand,  in 
proportion  as  they  are  followed,  they  tend  to  sap  the 
enjoyments  of  domestic  life.  And  here  it  may  be 
observed,  that  of  all  the  amusements,  which  go  to  the 
making  up  of  the  round  of  pleasures,  the  theatre  has 
the  greatest  share  in  diverting  from  the  pleasures  of 
home.  For  it  particularly  attracts  and  fascinates, 
both  from  the  nature,  and  the  diversity,  of  the 
amusements  it  contains.  It  is  also  always  open,  in 
the  season,  for  resort.  So  that  if  private  invitations 
to  pleasure  should  not  come  in  sufficiently  numerous, 
or  should  be  broken  off  by  the  indisposition  of  the 
parties,  who  give  them,  the  theatre  is  always  ready 
to  supply  any  vacancy,  that  may  be  occasioned  m 
the  round. 


Vol.  r.  -Q 


K>6  MORAL  EDUCATION 


SECT.  VI. 


Quakers  conceive  they  can  sanction  no  amusements r 
but  such  as  could  have  originated  in  christian 
minds — exhibitions  of  the  drama  coidd  have  had, 
they  believe,  no  such  origin — early  christians  aban- 
doned them  on  their  conversion — arguments  of  the 
latter  on  this  subject,  as  taken  from  Tertullian, 
Minucius  Felix,  Cyprian >  Lactantius  and  others. 


J_  HE  Quakers  conceive,  as  a  christian  society, 
that  the}T  ought  to  have  nothing  to  do  with  any  amuse- 
ments, but  such  as  christians  could  have  invented 
themselves,  or  such  as  christians  could  have  sanction- 
ed, by  becoming  partakers  of  them.  But  they  be- 
lieve that  dramatic  exhibitions  are  of  such  a  nature 
as  men  of  a  christian  spirit  could  never  have  invented 
or  encouraged,  and  that,  if  the  world  were  to  begin 
again,  and  were  to  be  peopled  by  pure  christians, 
these  exhibitions  could  never  be  called  into  existence 
there. 

This  inference,  the  Quakers  judge  to  be  deducible 
from  the  nature  of  a  christian  mind.  A  man,  who 
is  in  the  habit,  at  his  leisure  hours,  of  looking  into 


MORAL  EDUCATION.  107 

the  vast  and  stupendous  works  of  creation,  of  con- 
templating the  wisdom,  goodness,  and  power  of  the 
creator,  of  trying  to  fathom  the  great  and  magnificent 
plans  of  his  providence,  who  is  in  the  habit  of  survey- 
ing all  mankind  with  the  philosophy  of  revealed  reli- 
gion, of  tracing,  through  the  same  unerring  channel, 
the  uses  and  objects  of  their  existence,  the  design 
of  their  different  ranks  and  situations,  the  nature  of 
their  relative  duties  and  the  like,  could  never,  in  the 
opinion  of*  the  Quakers,  have  either  any  enjoyment, 
or  be  concerned  in  the  invention,  of  dramatic  exhibi- 
tions. To  a  mind,  in  die  habit  of  taking  such  an 
elevated  flight,  it  is  supposed  that  every  thing  on  the 
stage  must  look  little,  and  childish,  and  out  of  place. 
How  could  a  person  of  such  a  mind  be  delighted 
with  the  musical  note  of  a  fiddler,  the  attitude  of  a 
dancer,  the  impassioned  grimace  of  an  actor  ?  How 
could  the  intrigue,  or  the  love- sick  tale  of  the  com- 
position please  him  ?  or  how  could  he  have  imagined, 
that  these  could  be  the  component  parts  of  a  chris- 
tian's joys  ? 

But  this  inference  is  considered  by  the  Quakers 
to  be  confirmed  by  the  practice  of  the  early  christians; 
These  generally  had  been  Pagans.  They  had  of 
course  Pagan  dispositions.  They  followed  Pagan 
amusements,  and,  among  these,  the  exhibitions  of 
the  stage.     But  soon  after  their  conversion,  that  is, 


108  MORAL  EDUCATION. 

when  they  had  received  new  minds,  and  when  they 
had  exercised  these  on  new  and  sublime  subjects, 
or,  on  subjects  similar  to  those  described,  or,  in 
other  words,  when  they  had  received  the  regene- 
rated spirit  of  christians,  they  left  the  amusements 
of  the  stage,  notwithstanding  that,  by  this  act  of  singu- 
larity in  a  sensual  age,  they  were  likely  to  bring  upon 
themselves  the  odium  and  the  reproaches  of  the  world. 

But  when  the  early  christians  abandoned  the  thea- 
tre, they  abandoned  it,  as  the  Quakers  contend,  not 
because,  leaving  Paganism  they  were  to  relinquish 
all  customs  that  were  Pagan,  but  because  they  sawT 
in  their  new'  religion,  or  because  they  saw  in  this 
newness  of  their  minds,  reasons,  which  held  out  such 
amusements  to  be  inadmissible,  while  they  consider- 
ed themselves  in  the  light  of  christians.  These 
reasons  are  sufficiently  displayed  by  the  writers  of 
the  second,  third,  and  fourth  centuries  ;  and  as  they 
ave  alluded  to  by  the  Quakers,  though  never  quoted, 
I  shall  give  them  to  the  reader.  He  will  judge  by 
these,  howr  far  the  ancient  coincide  with  the  modern 
christians  upon  this  subject ;  and  how  far  these  argu- 
ments of  antiquity  are  applicable  to  modern  times. 

The  early  christians,  according  to  Tertullian, 
Menucius  Felix,  Cyprian,  Lactantius,  and  others, 
believed,  that  the  "  motives  for  going  to  these  amuse- 
ments were  not  of  the  purest  sort.     People  went  to 


MORAL  EDUCATION.  lo.» 

them  without  any  view  of  the  improvement  of  their 
minds.    The  motive  was  cither  to  see  or  to  be  seen." 

They  considered  the  manner  of  the  drama  as  ob- 
jectionable. They  believed  "that  he  who  was  the 
author  of  truth,  could  never  approve  of  that  which 
was  false,  and  that  he,  who  condemned  hypocrisy, 
could  never  approve  of  him,  who  personated  the  cha- 
racter of  others  ;  and  that  those  therefore,  who  pre- 
tended to  be  in  love,  or  to  be  angry,  or  to  grieve, 
when  none  of  those  passions  existed  in  their  minds, 
were  guilty  of  a  kind  of  adultery  in  the  eyes  of  tha 
Supreme  Being." 

They  considered  their  contents  to  be  noxious. 
They  "  looked  upon  them  as  consistories  of  immorali- 
ty. They  affirmed  that  things  were  spoken  there  which 
it  did  not  become  christians  to  hear,  and  that  things 
were  shewn  there,  which  it  did  not  become  christians 
to  see ;  and  that,  while  these  things  polluted  those 
from  whom  they  came,  they  polluted  those  in  time,  in 
whose  sight  and  hearing  they  were  shewn  or  spoken." 

They  believed  also,  "  that  these  things  not  only 
polluted  the  spectators,  but  that  the  representations 
of  certain  characters  upon  the  stage  pointed  out  to 
them  the  various  roads  to  vice,  and  inclined  them  to 
become  the  persons,  whom  they  had  seen  represent- 
ed, or  to  be  actors  in  reality  of  what  they  had  seen 
feigned  upon  the  stage." 


LiO-  MORAL  EDUCATION. 

They  believed  again,  "  that  dramatic  exhibitions 
prpduced  a  frame  of  mind  contrary  to  that,  which 
should  exist  in  a  christian's  breast ;  that  there  was 
nothing  to  be  seen  upon  the  stage,  that  could  lead  or 
encourage  him  to  devotion  ;  but,  on  the  other  hand, 
that  the  noise  and  fury  of  the  play-house,  and  the 
representations  there,  produced  a  state  of  excitement, 
that  disturbed  the  internal  man.  Whereas  the  spirit 
of  a  christian  ought  to  be  calm,  and  quiet,  and  com- 
posed, to  fit  it  for  the  duties  of  religion." 

They  believed  also,  "  that  such  promiscuous  as- 
semblages of  men  and  women  were  not  favourable 
to  virtue;  for  that  the  sparks  of  the  passions  were 
there  blown  into  a  flame. " 

Tertullian,  from  whom  some  of  the  above  opinions 
are  taken,  gives  an  invitation  to  those  who  were  fond 
of  public  spectacles,  in  nearly  the  following  terms. 

Are  you  fond,  says  he,  of  the  scenic  doctrine, 
or  of  theatrical  sights  and  compositions  ?  We  have 
plenty  of  books  for  you  to  read.  We  can  give  you 
works  in  prose  and  in  verse.  We  can  give  you 
apothegms  and  hymns.  We  cannot  to  besure,  give 
you  fict'tious  plots  or  fables,  but  we  can  give  you 
truths.  We  cannot  give  you  strophies,  or  the  winding 
dances  of  the  chorus,  but  we  can  give  you  simplici- 
ties, or  plain  and  straight  forward  paths.  Are  you  fond 
of  seeing  contests  or  trials  for  victory  ?   You  shall  see 


MORAL  EDUCATION.  ill 

these  also,  and  such  as  are  not  trivial,  but  important- 
You  may  see,  in  our  christian  example,  chastity  over- 
coming immodesty.  You  may  see  faithfulness  giving 
a  death- wound  to  perfidy.  You  may  see  mercy  get- 
ting the  better  of  cruelty.  You  may  see  modesty 
and  delicacy  of  sentiment  overcoming  impurity  and 
impudence.  These  are  the  contests  in  which  it  be- 
comes us  christians  to  be  concerned,  and  where  we 
ought  to  endeavour  to  receive  the  prize," 


CHAP.  V.....SECT.  I. 

Jbancing  forbidden — Greeks  and  Romans  differed  on 
this  subject — motive  on  which  the  Greeks  encouraged 
dancing  —motive  on  -which  the  moderns  encouraged 
it — way  in  which  the  Quakers  view  it — the  argu- 
ments which  they  use  against  it. 


JlxS  the  Quakers  have  thought  it  right  to  prohibit 
music,  and  stage-entertainments,  to  the  society,  so 
they  have  thought  it  proper  to  prohibit  dancing, 
none  of  their  children  being  allowed  any  instruction 
in  the  latter  art. 


H2  MORAL  EDUCATION. 

It  is  remarkable  that  two  of  the  most  civilized  na- 
tions, as  well  as  two  of  the  wisest  men  of  antiquity, 
should  have  differed  in  their  opinions  with  respect  to 
dancing.  The  Greeks  considered  it  as  a  wise  and 
an  honourable  employment ;  and  most  of  the  nations 
therefore  under  that  appellation  inserted  it  into  their 
system  of  education.  The  name  of  dancer  was  so 
honourable,  as  to  be  given  to  some  of  their  gods. 
Statues  are  recorded  to  have  been  erected  to  good 
dancers.  Socrates  is  said  to  have  admired  dancing 
so  much,  as  to  have  learnt  it  n  his  old  age.  Dancing, 
on  the  other  hand,  was  but  little  regarded  at  Rome. 
It  was  not  admitted  even  within  the  pale  of  accom- 
plishments. It  was  considered  at  best  as  a  sorry  and 
trivial  employment.     Cicero  says, 

"  Nemo  fere  saltat  sobrius,  nisi  forte  insanit,  neque 
in  solitudine,  neque  in  convivio  honesto."   That  is, 

"No  man  dances,  in  private,  or  at  any  respectable 
entertainment,  except  he  be  drunk  or  mad." 

We  collect  at  least  from  the  above  statement,  that 
people  of  old,  who  were  celebrated  for  their  wisdom, 
came  to  very  different  conclusions  with  respect  to  the 
propriety  of  the  encouragement  of  this  art. 

Those  nations  among  the  ancients,  which  encou- 
.raged  dancing,  did  it  upon  the  principle,  that  it  led 
to  an  agility  of  body,  and  a  quickness  of  motion,  that 
would  be  useful  in  military  evolutions  and  exploits. 


MORAL  EDUCATION.  113 

Hence  swiftness  of  foot  was  considered  to  be  an 
epithet,  as  honourable  as  any  that  could  be  given  to 
a  warrior. 

The  moderns,  on  the  other  hand,  encourage  dan- 
cing, or  at  least  defend  it  upon  different  principles. 
They  consider  it  as  producing  a  handsome  carriage 
of  the  body  ;  as  leading  to  a  graceful  and  harmonious 
use  of  the  limbs ;  and  as  begetting  an  erectness  of  po- 
sition, not  more  favourable  to  the  look  of  a  person 
that)  to  his  health. 

That  dancing  produces  dispositions  of  this  sort 
cannot  be  denied,  though  certainly  not  to  the  extent, 
which  many  have  imagined.  Painters,  who  study 
nature  the  most,  and  are  the  best  judges  of  the  ap- 
pearance of  the  human  frame,  are  of  opinion,  that 
modern  dancing  does  not  produce  natural  figures 
or  at  least  such  as  they  Would  choose  for  their  re- 
spective compositions.  The  military  exercise  has 
quite  as  great  a  share  as  dancing  in  the  production 
of  these  dispositions.  And  there  are  certainly  men, 
who  were  never  taught  either  the  military  exercise 
or  dancing,  whose  deportment  is  harmonious  and 
graceful. 

The  Quakers  think  it  unnecessary  to  teach  their 
children  dancing,  as  an  accomplishment,  because 
they  can  walk,  and  carry  their  persons  with  sufficient 
ease  and  propriety  without  it. 

VOL.  1.  p 


tU  MORAL  EDUCATION^ 

They  think  it  unnecessary  also,  because,  however 
the  practice  of  it  may  be  consistent  with  the  spright- 
liness  of  youth, '  they  could  never  sanction  it  in  ma- 
turer  age.  They  expect  of  the  members  of  their 
society,  that  they  should  abandon  amusements,  and 
substitute  useful  and  dignified  pursuits,  when  they 
become  men.  But  they  cannot  consider  dancing 
but  as  an  employment  that  is  useless,  and  below  the 
dignity  of  the  christian  character  in  persons,  who 
have  come  to  years  of  discretion.  To  initiate  there- 
fore a  youth  of  twelve  or  thirteen  years  of  age  into 
dancing,  when  he  must  relinquish  it  at  twenty,  would, 
in  their  opinion,  be  a  culpable  waste  of  his  time. 

The  Quakers,  again,  cannot  view  dancing  abstract- 
edly, for  no  person  teaches  or  practises  it  abstractedly ; 
but  they  are  obliged  to  view  it,  in  connection  with 
other  tilings.  If  they  view  it  with  its  usual  accompa- 
niment of  music,  it  would  be  inconsistent,  they  think, 
to  encourage  it,  when  they  have  banished  music  from 
their  republic.  If  they  view  it  as  connected  with 
an  assemblage  of  persons,  they  must,  they  conceive, 
equally  condemn  it.  And  here  it  is  in  fact,  that  they 
principally  level  their  arguments  against  it.  They 
prohibit  all  members  of  their  society  from  being  pre 
sent  at  balls,  and  assemblies ;  and  they  think,  if  their 
youth  are  brought  up  in  ignorance  of  the  art  of  danc- 
ing, that  this  ignorance  will  operate  as  one  preventative 


MORAL  EDUCATION.  115 

at  least  against  attendances  at  amusements  of  this 
nature. 

The  Quakers  are  as  strict  in  their  inquiry  with 
respect  to  the  attendances  of  any  of  their  members  at 
balls,  as  at  theatrical  amusements.  They  consider 
balls  and  assemblies  among  the  vain  amusements  of 
the  world.  They  use  arguments  against  these  near- 
ly similar  to  those  which  have  been  enumerated  on  the 
preceding  subjects. 

They  consider  them  in  the  first  place,  as  productive 
of  a  kind  of  frivolous  levity,  and  of  thoughtlessness 
with  respect  to  the  important  duties  of  life.  They 
consider  them,  in  the  second  place,  as  giving  birth  to 
vanity  and  pride.  They  consider  them,  again,  as 
powerful  in  the  excitement  of  some  of  the  malevolent 
passions.  Hence  they  believe  them  to  be  injurious 
to  the  religious  interests  of  man ;  for,  by  depriving 
him  of  comp  acency  of  mind,  and  by  increasing  the 
growth  of  his  bad  feelings,  they  become  impediments 
■in  the  way  of  his  improvement  as  a  moral  being, 


116  MORAL  EDUCATION 


SECT.  II. 


Arguments  of  the  Quakers  examined — three  cases 
made  out  for  the  determination  of  a  moral  philoso- 
pher— case  the  first — case  the  second — case  the 
third. 


X  PURPOSE  to  look  into  these  arguments  of  the 
Quakers,  and  to  see  how  far  the}'  can  be  supported. 
I  will  suppose  therefore  a  few  cases  to  be  made  out, 
and  to  be  handed,  one  by  one,  to  some  moral  philoso- 
pher for  his  decision.  I  will  suppose  this  philosopher 
(that  all  prejudice  of  education  may  be  excluded)  to 
have  been  ignorant  of  the  nature  of  dancing,  but  that 
he  had  been  made  acquainted  With  it,  in  order  that  he 
might  be  enabled  to  decide  the  point  in  question. 

Suppose  then  it  was  reported  to  this  philosopher 
that,  on  a  certain  day,  a  number  of  young  persons  of 
both  sexes,  who  had  casually  met  at  a  friends  house, 
instead  of  confining  themselves  to  the  room  on  a  sum- 
mers afternoon,  had  walked  out  upon  the  green ;  that 
a  person  present  had  invited  them  suddenly  to  dance  ; 
that  they  had  danced  to  the  sound  of  musical  vibra- 
tions for  an  hour,  and  that  after  this  they  had  returned 


MORAL  EDUCATION.  107 

to  the  room,  or  that  they  had  returned  home.  Would 
the  philosopher  be  able  to  say  in  this  case,  that  there 
was  any  thing  in  it,  that  incurred  any  of  the  culpable 
imputations,  fixed  upon  dancing  by  the  Quakers  ? 

He  could  hardly,  I  think,  make  it  out,  that  there 
could  have  been,    in  any  part  of  the  business,  any 
opening  for  the  charges  in  question.     There  appears 
to  have   been  no   previous   preparations   of   extra- 
vagant dressing  ;    no  premeditated  design  of  setting 
off  the  person ;   no  previous  methods  of  procuring 
admiration  ;   no  circumstance,  in  short,  by  which  he 
could  reasonably  suppose,  that  either  pride  or  vanity 
could  have  been  called  into  existence.     The  time  also 
would  appear  to  him  to  have  been  too  short,  and  the 
circumstances  too  limited,  to  have  given  birth  to  im- 
proper feelings.     He  would  certainly  see  that  a  sort 
of  levity  would  have  unavoidably  arisen  on  the  occa- 
sion,  but  his  impartiality  and  justice   would  oblige 
him  to  make  a  distinction  between  the  levity,  that 
only  exhilarates,    and  the  levity  that  corrupts,   the 
heart.     Nor  could  he  conceive  that  the  dancing  for 
an  hour  only,   and  this  totally  unlookcd  for,   could 
stand  much  in  the  way  of  serious  reflection  for  the 
future.     If  he  were  desired  to  class  this  sudden  danc- 
ing for  an  hour  upon  the  green  with  any  of  the  known 
pleasures  of  life,   he  would  probably  class  it  with  an 
hours  exercise  in  the  fields,  or  with  an  hours  game 


118  MORAL  EDUCATION. 

at  play,  or  with  an  hours  employment  ii)  some  inno- 
cent recreation. 

But  suppose  now,  that  a  new  case  were  opened  to 
the  philosopher.  Suppose  it  were  told  him,  that  the 
same  party  had  been  so  delighted  with  their  dance 
upon  the  green,  that  they  lrad  resolved  to  meet  once 
a  month  for  the  purpose  of  dancing,  and  that  they 
might  not  be  prevented  by  bad  weather,  to  meet  in  a 
public  room ;  that  they  had  met  according  to  their 
resolution ;  that  they  had  danced  at  their  first  meeting 
but  for  a  short  time  ;  but  that  at  their  meetings  after- 
wards, they  had  got  into  the  habit  of  dancing  from  eight 
or  nine  at  night  till  twelve  or  one  in  the  morning;  that 
many  of  them  now  began  to  be  unduly  heated  in  the 
course  of  this  long  exercise  ;  that  some  of  them  in 
consequence  of  the  heat  in  this  crowded  room,  were* 
now  occasionally  ready  to  faint ;  that  it  was  now  usual 
for  some  of  them  to  complain  the  next  morning  of 
colds,  others  of  hcad-achs,  others  of  relaxed  nerves, 
and  almost  all  of  them  of  a  general  lassitude  or  wea- 
riness— what  could  the  philosopher  say  in  the  present 
case? 

The  philosopher  would  now  probably  think,  that 
they  acted  unreasonably  as  human  beings  ;  that  they 
turned  night  into  day ;  and  that,  as  if  the  evils  of  life 
were  not  sufficient  in  number,  they  converted  hours, 
which  might  have  been  spent  calmly  and  comfortabh 


MORAL  EDUCATION.  119 

at  home,  into  hours  of  indisposition  and  of  unpleasant 
feelings  to  themselves.     But  this  is  not  to  the  point. 
Would  he  or  would  he  not  say,  that  the  arguments  of 
the  Quakers  applied  in  the  present  case  ?    It  certainly 
does  not  appear,  from  any  thing  that  has  yet  transpired 
on  this  snbject,  that  he  could,   with  any  shadow  of 
reason,  accuse  the  persons,  meeting  on  this  occasion, 
of  vanity  or  pride,  or  that  he  could  see  from  any  of  the 
occurrences,  that  have  been  mentioned,   how  these 
evils  could  be  produced.     Neither  has  any  thing  )et 
come  out,   from  which  he   could  even  imagine  the 
sources  of  any  improper  passions.     He  might  think 
perhaps,  that  they  might  be  vexed  for  having  brought 
fatigue  and  lassitude  upon  themselves,  but  he  could 
see  no  opening  for  serious  anger  to  others,  or  for  any 
of  the  feelings   of  malevolence.     Neither  could  he 
tell  what  occurrence  to  fix  upon  for  the  production 
of  a  frivolous  levity.     He  would  almost  question, 
judging  only  from  what  has  appeared  in  the  last  case, 
whether  there  might  not  be  upon  the  whole  more 
pain  than  pleasure  from  these  meetings  ;   and  whether 
those,  who  on  the  day  subsequent  to  these  meetings 
felt  themselves  indisposed,   and  their  whole  nervous 
system  unbraced,   were  not  so  near  the  door  of  re- 
pentance, that  serious  thoughts  would  be  more  natural 
to  them  than  those  of  a  lighter  kind. 


1 10  MQ1?AL  EDUCATION. 

But  let  us  suppose  one  other  case  to  be  opened  to 
the  philosopher.  Let  us  now  suppose  it  to  be  stated 
to  him,  that  those  who  frequented  these  monthly 
meetings,  but  particularly  the  females,  had  become 
habituated  to  talk,  for  a  day  or  two  beforehand,  of 
nothing  but  of  how  they  should  dress  themselves,  or 
of  what  they  should  wear  on  the  occasion  :  that  some 
time  had  been  spent  in  examining  and  canvassing  the 
fashions  ;  that  the  milliner  had  been  called  in  for  this 
purpose  ;  that  the  imagination  had  been  racked  in  the 
study  of  the  decoration  of  the  person  ;  that  both  on 
the  morning  and  the  after; -oon  of  the  evening,  on  which 
they  had  publicly  met  to  dance,  they  had  been  solely 
employed  in  preparations  for  decking  themselves 
out  ;  that  they  had  been  nearly  two  hours  under  one 
dresser  only,  namely  the  hair-dresser ;  that  frequently 
at  intervals  they  had  looked  at  their  own  persons  in 
the  glass  ;  that  they  had  walked  up  and  down  parading 
before  it  in  admiration  of  their  own  appearance,  and 
the  critical  detection  of  any  little  fold  in  their  dress, 
which  might  appear  to  be  out  of  place,  and  in  the 
adjustment  of  the  same — what  would  the  philosopher 
say  in  this  new  case  ? 

He  certainlv  could  not  view  the  case  with  the  same 
complacent  countenance  as  before.  He  would  feel, 
seme  symptoms  of  alarm.  He  would  begin  to  think 
that  the  truth  of  the  Quaker-arguments  was  unfolding 


MORAL  EDUCATION.  t21 

itself,  and  that  what  appeared  to  him  to  have  been  an 
innocent  amusement,  at  the  first,  might  possibly  be 
capable  of  being  carried  out  of  the  bounds  of  innocence 
by  such  and  similar  accompaniments.     He  could  not 
conceive,  if  he  had  any  accurate  knowledge  of  the 
human  heart,  that  such  an  extraordinary  attention  to 
dress  and  the  decoration  of  the  person,    or  such  a 
critical  examination  of  these  with  a  view  of  procuring 
admiration,  could  produce  any  other  fruits  than  con- 
ceit and  affectation,  or  vanity  and  pride.     Nor  could 
he   conceive  that  all  these  preparations,  all  this  pre- 
vious talk,  all  this  previous  consultation,  about  the 
fashions,  added  to  the   employment  itself  of  the  de- 
coration of  the  person,  could  tend  to  any  thing  else 
than  to  degrade  the  mind,   and  to  render  it  light  and 
frivolous.      He  would  be  obliged  to  acknowledge 
also,  that  minds,  accustomed  to  take  so  deep  an  inter- 
est in  the  fashions  and  vanities  of  the  world,  would  not 
only  loath,   but  be  disqualified  for  serious  reflection. 
But  if  he  were  to  acknowledge,  that  these  preparations 
and  accompaniments  had  on  any  one  occasion  a  natural 
tendency  to  produce  these  effects,  he  could  not  but 
consider  these  preparations,   if  made  once  a  month, 
as  likely  to  become  in  time  systematic  nurseries  for 
frivolous  and  affected  characters. 

Having  traced  the  subject  up  to  a  point,   where  it 
appears,  that  some  of  the  Quaker-arguments  begin, 

Vol.  i.  Q 


122  MORAL  EDUCATION. 

to  bear,  let  us  take  leave  of  our  philosopher,  and  as 
we  have  advanced  nearly  to  the  ball-room  door,  let 
us  enter  into  the  room  itself,  and  see  if  any  circum- 
stances occur  there,  which  shall  enable  us  to  form  a 
better  judgment  upon  it. 


SECT.  III. 


Arguments  of  the  Quakers  still  farther  examined — in- 
terior of  the  ball-room  displayed — view  of  the  rise 
of  many  of  the  malevolent  passions — these  rise  higher 
and  are  more  painful,  than  they  are  generally  ima- 
gined— hence  it  is  torohable  that  the  spectators  are 
better  pleased  than  those  interested  in  the^e  dances — 
conclusion  of  the  arguments  of  the  Quakers  on  this 
subject. 


X  AM  afraid  I  shall  be  thought  more  cynical  than 
just,  more  prejudiced  than  impartial,  more  given  to 
censure  than  to  praise,  if  in  temples,  apparently  dedi- 
cated to  good  humour,  cheerfulness  and  mirth,  I 
should  say  that  sources  were  to  be  found,  from 
whence  we  could  trace  the-  rise  of  immoral  passions. 


MORAL  EDUCATION,  123 

But  human  nature  is  alike  in  all  places,  and,  if  cir- 
cumstances should  arise  in  the  ball-room,  which 
touch  as  it  were  the  strings  of  the  passions,  they  will 
as  naturally  throw  out  their  tone  there  as  in  other 
places.  Why  should  envy,  jealousy,  pride,  malice, 
anger,  or  revenge,  shut  themselves  out  exclush  ely 
from  these  resorts,  as  if  these  were  more  than  ordi- 
narily sacred,  or  more  than  ordinary  repositories  of 
human  worth. 

In  examining  the  interior  of  a  ball-room  it  must 
be  confessed,   that  we  shall  certainly  find   circum- 
stances occasionally  arising,  that  give  birth  to  feelings 
neither  of  a  pleasant  nor  of  a  moral  nature.     It  is  not 
unusual,  for  instance,  to  discover  among  the  females 
one  that  excels  in  the  beauty  of  her  person,  and  ano- 
ther that  excels  in  the  elegance  of  her  dress.     The 
eyes  of  all  are  more  than  proportionally  turned  upon 
these  for  the  whole  night.     This  little  circumstance 
soon  gen  rates  a  variety  of  improper  passions.     It 
calls  up  vanity  and  conceit  in  the  breasts  of  these 
objects  of  admiration.      It  raises  up  envy  and  jea- 
lousy, and  even  anger  in  some  of  the  rest.     These 
become  envious  of  the  beauty  of  the  former,    envi- 
ous of  their  taste,  envious  of  their  cloathing,  and, 
above  al',  jealous  of  the  admiration  bestowed  upon 
them.     In  this  evil  state  of  mind  one  passion  begets 
another  ;   and  instances  have  occurred,  where  some 


iZi  MORAL  EDUCATION. 

of  these  have  felt  displeased  at  the  apparent  coldness 
and  indifference  of  their  own  partners,  because  they 
have  appeared  to  turn  their  eyes  more  upon  the  fa- 
vourites of  the  night,  than  upon  themselves. 

In  the  same  room,  when  the  parties  begin  to  take 
their  places  to  dance ;  other  little  circumstances  not 
unfrequently  occur,  which  give  rise  to  other  passions. 
Many  aiming  to  be  as  near  the  top  of  the  dance  as 
possible,  are  disappointed  of  their  places  by  others, 
who  have  just  stept  into  them,  dissatisfaction,  and 
rvmetimes  mum  urs,  follow.  Each  in  his  own  mind, 
oses  his  claims  and  pretensions  to  the  higher 
:  to  be  stronger  on  account  of  his  money,  his 
liis  profession,  or  his  rank.  Thus  his 
own  dispositions  to  pride  are  only  the  more  nursed 
and  fostered.  Malice  too  is  often  engendered  on  the 
occasion  ;  and  though  the  parties  would  not  be  allow- 
ed by  the  master  of  the  ceremonies  to  disturb  the 
tranquillity  of  the  room,  animosities  have  sometimes 
sprung  up  between  them,  which  have  not  been  healed 
in  a  little  time,  I  am  aware  that  in  some  large  towns 
of  the  kingdom  regulations  are  made  with  a  view  to 
the  prevention  of  these  evils,  but  it  is  in  some  only ; 
and  even  where  they  are  made,  though  they  prevent 
outward  rude  behaviour,  they  do  not  prevent  inward 
dissatisfaction.  Monied  influence  still  feels  itself  often 
debased  by  a  lower  place. 


MORAL  EDUCATION.  125 

If  we  were  to  examine  the  ball-room  farther,  we 
should  find  new  circumstances  arising  to  call  out  new 
and  degrading  passions.  We  should  find  disap- 
pointment and  discontent  often  throwing  irritable 
matter  upon  the  mind.  Men,  fond  of  dancing, 
frequently  find  an  over  proportion  of  men,  and  but 
few  females  in  the  room,  and  women,  wishing  to 
dance,  sometimes  find  an  over  proportion  of  women, 
and  but  few  men ;  so  that  partners  are  not  to  be  had 
for  all,  and  a  number  of  each  class  must  make  up 
their  minds  to  sit  quietly,  and  to  loose  their  diversion 
for  the  night.  Partners  too  are  frequently  dissatisfied 
with  each  other.  One  thinks  his  partner  too  old, 
another  too  ugly,  another  below  him.  Matched  often 
in  this  unequal  manner,  they  go  down  the  dance  in 
a  sort  of  dudgeon,  having  no  cordial  disposition  to- 
wards each  other,  and  having  persons  before  their 
eyes  in  the  same  room  with  whom  they  could  have 
cordially  danced.  Nor  are  instances  wanting  where 
the  pride  of  some  has  fixed  upon  the  mediocrity  of 
others,  as  a  reason,  why  they  should  reluctantly  lend 
them  their  hands,  when  falling  in  with  them  in  the 
dance.  The  slight  is  soon  perceived,  and  disgust 
arises  in  both  parties. 

Various  other  instances  might  be  mentioned,  where 
very  improper  passions  are  excited.  I  shall  only 
observe,  however,  that  these  passions  are  generally 


1.26  MORAL  EDUCATION". 

stronger  and  give  more  uneasiness,  and  are  called  uf> 
to  a  greater  height,  than  might  generally  be  imagined 
from  such  apparently  slight  causes.  In  many  instan- 
ces indeed  they  have  led  to  such  serious  misunder- 
standings, that  they  were  only  terminated  by  the  duel. 

From  this  statement  I  may  remark  here,  though 
mv  observation  be  not  immediately  to  the  point,  that 
there  is  not  probably  that  portion  of  entertainment, 
or  that  substantial  pleasure,  which  people  expected  to 
find  at  these  monthly  meetings.  The  little  jealousies 
arising  about  precedency,  or  about  the  admiration  of 
one  more  than  of  another ;  the  falling  in  occasionally 
with  disagreeable  partners ;  the  slights  and  omissions 
that  are  often  thought  to  be  purposely  made  ;  the 
head-achs,  colds,  sicknesses,  and  lassitude  afterwards, 
must  all  of  them  operate  as  so  many  drawbacks  from 
this  pleasure  :  and  it  is  not  unusual  to  hear  persons, 
fond  of  such  amusements,  complaining  afterwards 
that  they  had  not  answered.  There  is  therefore  pro- 
bablv  more  pleasure  in  the  preparations  for  such 
amusements,  and  in  the  previous  talk  about  them, 
than  in  the  amusements  themselves. 

It  is  also  probable  that  the  greatest  pleasure  felt 
in  the  ball-room,  is  felt  by  those,  who  get  into  i'  as 
spectators  only.  These  receive  pleasure  from  the 
music,  from  the  beat  of  the  steps  in  unison  with  it, 
but  particularly  from  the  idea  that  all,  who  join  in  the 


MORAL  EDUCATION.  127 

dance,  are  happy.  These  considerations  produce  in 
the  spectator  cheerfulness  and  mirth  ;  and  these  are 
continued  to  him  more  pure  and  unalloyed  than  in 
the  former  case,  because  he  can  have  no  drawbacks" 
from  the  admission  into  his  own  breast  of  any  of  those 
uneasy,  immoral  passions,  above  described. 

But  to  return  to  the  point  in  question.  The  reader 
has  now  had  the  different  cases  laid  before  him  as 
determined  by  the  moral  philosopher.  He  has  been 
conducted  also  through  the  interior  of  the  ball-room. 
He  will  have  perceived  therefore  that  the  arguments 
of  the  Quakers  have  gradually  unfolded  themselves, 
and  that  they  are  more  or  less  conspicuous,  or  more 
or  less  true,  as  dancing  is  viewed  abstractedly,  or 
in  connection  with  the  preparations  and  accompani- 
ments, that  may  be  interwoven  with  it.  If  it  be 
viewed  in  connection  with  these  preparations  and 
accompaniments,  and  if  these  should  be  found  to  be 
so  inseparably  connected  with  it,  that  they  must  in- 
variably go  together,  which  is  supposed  to  be  the 
case  where  it  is  introduced  into  the  ball-room,  he 
will  have  no  difficulty  in  pronouncing  that,  in  this 
case,  it  is  objectionable  as  a  christian  recreation. 
For  it  cannot  be  doubted  that  it  has  an  immediate 
tendency,  in  this  case,  to  produce  a  frivolous  levity, 
to  generate  vaiuty  and  pride,  and  to  call  up  passions 
of  the  malevolent  kind.     Now  in  this  point  of  view 


128  MORAL  EDUCATION. 

it  is,  that  the  Quakers  generally  consider  dancing. 
They  never  view  it,  as  I  observed  before,  abstractedly, 
or  solely  by  itself.  They  have  therefore  forbidden 
it  to  their  society,  believing  it  to  be  the  duty  of  a 
christian  to  he  serious  in  his  conversation  and  deport- 
ment ;  to  afford  an  example  of  humility  ;  and  to  be 
watchful  and  diligent  in  the  subjugation  of  his  evil 
passions. 


MORAL  EDUCATION.         AW 


CHAP.  VL 


JVovels — novels  forbidden — their  fictitious  nature  rio 
argument  against  them — arguments  of  the  Quakers 
are,  that  they  produce  an  affectation  of  knowledge — 
a  romantic  spirit — and  a  perverted  morality — and 
that  by  creating  an  indisposition  towards  other  kinds 
of  reading,  they  prevent  moral  improvement  and 
real  delight  of  mind — hence  novel-reading  more 
pernicious  than  many  other  apiusements. 


jljlMONG  the  prohibitions,  which  the  Quakers 
have  adopted  in  their  moral  education,  as  barriers 
against  vice,  or  as  preservatives  of  virtue,  I  shall 
consider  that  next,  which  relates  to  the  perusal  of 
improper  books.  George  Fox  seems  to  have  forgot- 
ten nothing,  that  was  connected  with  the  morals  of 
the  society.  He  was  anxious  for  the  purity  of  its  cha- 
racter, he  seemed  afraid  of  every  wind  that  blew, 
lest  it  should  bring  some  noxious  vapour  to  defile  it. 
And  as  those  things  which  were  spoken  or  represent- 
ed, might  corrupt  the  mind,  so  those  which  were 
written  and  printed,  might  equally  corrupt  it  also- 
He  recommended  therefore,  that  the  youth  of  his 

VOL.    1  R 


130.  MORAL  EDUCATION. 

newly  formed  society  should  abstain  from  the  reading 
of  romances.  William  Penn  and  others,  expressed 
the  same  sentiments  on  this  subject.  And  the  same 
opinion  has  been  held  by  the  Quakers,  as  a  body  of 
christians,  down  to  the  present  day.  Hence  novels, 
as  a  particular  species  of  romance,  and  as  that  which 
is  considered  as  of  the  worst  tendency,  have  been 
particularly  marked  for  prohibition. 

Some  Quakers  have  been  inclined  to  think,  that 
novels  ought  to  be  rejected  on  account  of  the  ficti- 
tious nature  of  their  contents.  But  this  consideration 
is,  by  no  means,  generally  adopted  by  the  society,  as 
an  argument  against  them-  Nor.  would  it  be  a  sound 
argument,  if  it  were.  If  novels  contain  no  evil  with- 
in themselves,  or  have  no  evil  tendency,  the  mere 
circumstance  of  the  subject,  names  or  characters 
being  feigned,  will  not  stamp  them  as  censurable. 
Such  fiction  will  not  be  like  the  fiction  of  the  drama, 
where  men  act  and  personate  characters  that  are  not 
their  own.  Different  men,  in  different  ages  of  the 
world,  have  had  recourse  to  different  modes  of  writ- 
ing, for  the  promotion  of  virtue.  Some  have  had 
recourse  to  allegories,  others  to  fables.  The  fables 
of  JEsop,  though  a  fiction  from  the  beginning  to  the 
end,  have  been  useful  to  many.  But  we  have  a  pe- 
euliai  instance  of  the  use  and  innocence  of  fictitious 
descriptions  in  the  sacred  writings.     For  the  author 


MORAL  EDUCATION.  131 

of  the  christian  religion  made  use  of  parables  on  many 
and  weighty  occasions.  We  cannot  therefore  con- 
demn fictitious  biography,  unless  it  condemn  itself 
by  becoming  a  destroyer  of  morals. 

The  arguments  against  novels,  in  which  the  Qua- 
kers agree  as  a  body,  are  taken  from  the  pernicious 
influence  they  have  upon  the  minds  of  those,  who 
read  them. 

The  Quakers  do  not  say,  that  all  novels  have  this 
influence,  but  that  they  have  it  generally.  The  great 
demand  for  novels,  inconsequence  of  the  taste,  which 
the  world  has  shewn  for  this  species  of  writing,  has 
induced  persons  of  all  descriptions,  and  of  course 
many  who  have  been  but  ill  qualified  to  write  them. 
Hence,  though  some  novels  have  appeared  of  consi- 
derable merit,  the  worthless  have  been  great'y  pre- 
ponderant. The  demand  also  has  occasioned  foreign 
novels,  of  a  complexion  by  no  means  suited  to  the 
good  sense  and  character  of  our  country,  to  be  trans- 
lated into  our  language.  Hence  a  fresh  weight  has  on- 
ly been  thrown  into  the  preponderating  scale.  From 
these  two  causes  it  has  happened,  that  the  contents 
of  a  great  majority  of  our  novels  have  been  unfavour- 
able to  the  improvement  of  the  moral  character. 
Now  when  we  consider  this  circumstance,  and  when 
we  consider  likewise,  that  professed  novel-readers 
generally  read  all  the  compositions  of  this  sort  that 


13-2  MORAL  EDUCATION. 

come  into  their  way,  that  they  wait  for  no  selection, 
but  that  they  devour  the  good,  the  bad,  and  the  indif- 
ferent alike,  we  shall  see  the  reasons,  which  have  in- 
duced the  Quakers  to  believe,  that  the  effect  of  this 
species  of  writing  upon  the  mind  has  been  generally 
pernicious. 

One  of  the  effects,  which  the  Quakers  consider  to 
be  produced  by  novels  upon  those  who  read  them, 
is  an  affectation  of  knowledge,  which  leads  them  to 
become  forward  and  presumptuous.  This  effect  is- 
highly  injurious,  for  while  it  raises  them  unduly  in 
their  own  estimation,  it  lowers  them  in  that  of  the 
world.  Nothing  can  be  more  disgusting,  in  the  opin- 
ion of  the  Quakers,  than  to  see  persons  assuming  the 
authoritative  appearance  of  men  and  women  before 
their  age  or  their  talents  can  have  given  them  any 
pretensions  to  do  it. 

Another  effect  is  the  following.  The  Quakers 
conceive  that  there  is  among  professed  novel  readers 
a  peculiar  cast  of  mind.  They  observe  in  them  a 
romantic  spirit,  a  sort  of  wonder-loving  imagination, 
and  a  disposition  towards  enthusiastic  flights  of  the 
fancy,  which  to  sober  persons  lias  the  appearance  of 
a  temporary  derangement.  As  the  former  effect 
must  become  injurious  by  producing  forwardness, 
so  this  must  become  so  by  producing  unsteadiness, 
of  character, 


MORAL  EDUCATION.  133 

A  third  effect,  which  the  Quakers  find  to  be  pro- 
duced among  this  description  of  readers,  is  conspicu- 
ous in  a  perverted  morality.  They  place  almost  every 
virtue  in  feeling,  and  in  the  affectation  of  benevolence. 
They  consider  these  as  the  true  and  only  sources  of 
good.  They  make  these  equivalent  to  moral  prin- 
ciple. And  actions  flowing  from  feeling,  though 
feeling  itself  is  not  always  well  founded,  and  some- 
times runs  into  compassion  even  against  justice,  they 
class  as  moral  duties  arising  from  moral  principles. 
They  consider  also  too  frequently  the  laws  of  reli- 
gion as  barbarous  restraints,  and  which  their  new 
notions  of  civilized  refinement  may  relax  at  will. 
And  they  do  not  hesitate,  in  consequence,  to  give  a 
colour  to  some  fashionable  vices,  which  no  christian 
painter  would  admit  into  any  composition,  which  was 
his  own. 

To  this  it  may  be  added,  that,  believing  their  own 
knowledge  to  be  supreme,  and  their  own  system  of 
morality  to  be  the  only  enlightened  one,  they  fall  often 
into  scepticism,  and  pass  easily  from  thence  to  infide- 
lity. Foreign  novels,  however,  more  than  our  own, 
have  probably  contributed  to  the  production  of  this 
latter  effect. 

These  then  are  frequently  the  evils,  and  those  which 
the  Quakers  insist  upon,  where  persons  devote  their 
spare-time  to  the  reading  of  novels,  but  more  parti- 


t34  MORAL  EDUCATION. 

^ularly  among  females,  Mho,  on  account  of  the  great- 
er delicacy  of  their  constitutions,  are  the  more  suscep- 
tible of  such  impressions.  These  effects  the  Quakers 
consider  as  particularly  frightful,  when  they  fall  upon 
this  sex.  For  an  affectation  of  knowledge,  or  a  for- 
wardness of  character,  seems  to  be  much  more 
disgusting  among  women  than  among  men.  It  may 
be  observed  also,  that  an  unsteady  or  romantic  spirit 
or  a  wonder-loving  or  flighty  imagination,  can  never 
qualify  a  woman  for  domestic  duties,  or  make  her 
a  sedate  and  prudent  wife.  Nor  can  a  relaxed  mo- 
rality qualify  her  for  the  discharge  of  her  duty  as  a 
parent  in  the  religious  education  of  her  children. 

But,  independently  of  these,  there  is  another  evil, 
which  the  Quakers  attach  to  novel-reading,  of  a  nature 
too  serious  to  be  omitted  in  this  account.  It  is  that 
those  who  are  attached  to  this  species  of  reading,  be- 
come indisposed  towards  any  other. 

This  indisposition  arises  from  the  peculiar  con- 
struction of  novels.  Their  structure  is  similar  to 
that  of  dramatic  compositions.  They  exhibit  charac- 
ters to  view.  They  have  their  heroes  and  heroines 
in  the  same  manner.  They  lay  open  the  checkered 
incidents  in  the  lives  of  these.  They  interweave  into 
iheir  histories  the  powerful  passion  of  love.  By 
animated  language,  and  descriptions  which  glow  with 
sympathy,  they  rouse  the  sensibility  of  the  reader,  and 


MORAL  EDUCATION.  U5 

fill  his  soul  with  interest  in  the  tale.  They  fascinate 
therefore  in  the  same  manner  as  plays.  They  pro* 
duce  also  the  same  kind  of  (g)  mental  stimulus,  or 
the  same  powerful  excitement  of  the  mind.  Hence 
It  is  that  this  indisposition  is  generated.  For  if  other- 
books  contain  neither  characters,  nor  incidents,  nor 
any  of  the  high  seasoning,  or  gross  stimulants,  which 
belong  to  novels  they  become  insipid. 

It  is  difficult  to  estimate  the  injury  which  is  done 
to  persons,  by  this  last  mentioned  eifect  of  novel- 
reading  upon  the  mind.  For  the  contents  of  our  best 
books  consist  usually  of  plain  and  sober  narrative. 
Works  of  this  description  give  no  extravagant  repre- 
sentations of  things,  because  their  object  is  truth* 
They  are  found  often  without  characters  or  catastro- 
phies,  becau  e  these  would  be  often  unsuitable  to  the 
nature  of  the  subject  of  which  they  treat.  They 
contain  repellants  rather  than  stimulants,  because  their 
design  is  the  promotion  of  virtue.     The  novel-reader 

(g)  I  have  been  told  by  a  physician  of  the  first  eminence,  that  music 
s»d  novels  have  clone  more  to  produce  the  sickly  countenances  and 
nervous  habits  of  our  highly  educated  females,  than  any  other  causes 
that  can  be  assigned.  The  excess  of  stimulus  on  the  mind  from  the 
interesting  and  melting  tales,  that  are  peculiar  to  novels,  affects  the 
organs  of  the  body,  and  relaxes  the  tone  of  the  nerves,  in  the  same  man 
ner  as  the  melting  tones  of  music  have  been  described  to  act  upon  the 
constitution,  after  the  sedentary  employment  necessary  for  skill  in  that 
science,  has  injursd  it 


1^6  .MORAL  EDUCATION. 

therefore,  by  becoming  indisposed  towards  these; 
excludes  himself  from  moral  improvement,  and  de- 
prives himself  of  the  most  substantial  pleasure, 
which  reading  can  produce.  In  vain  do  books  on 
the  study  of  nature  unfold  to  him  the  treasures  of  the 
mineral  or  the  vegetable  world.  He  foregoes  this 
addition  to  his  knowledge,  and  this  innocent  food  for 
his  mind.  In  vain  do  books  on  science  lay  open  to 
him  the  constitution  and  the  laws  of  the  motion  of 
bodies.  This  constitution  and  these  laws  are  still 
mysteries  to  him.  In  vain  do  books  on  religion  dis- 
cover to  him  the  true  path  to  happiness.  He  has 
still  this  path  to  seek.  Neither,  if  he  Mere  to  dip 
into  works  like  these,  but  particularly  into  those  of 
the  latter  discription,  could  he  enjoy  them.  This 
latter  consideration  makes  the  reading  of  novels  a 
more  pernicious  employment  than  many  others.  For 
though  there  may  be  amusements,  which  may  some- 
times produce  injurious  effects  to  those,  who  par- 
take of  them,  yet  these  may  be  counteracted  by  the 
perusal  of  works  of  a  moral  tendency.  The  effects, 
on  the  other  hand,  which  are  produced  by  the  reading 
of  novels,  seem  to  admit  of  no  corrective  or  cure ; 
for  how,  for  instance,  shall  a  perverted  morality, 
which  is  considered  to  be  one  of  them,  be  rectified, 
if  the  book  which  is  to  contain  the  advice  for  this  pur- 
pose, be  so  uninteresting,  or  insipid,  that  the  persons 
in  question  have  no  disposition  to  peruse  it  ? 


MORAL  EDUCATION,  %W; 


CHAP.  VII SECT.  I. 


Diversions  of  the  field— diversions  of  the  field  for- 
bidden— general  thoughtlessness  on  this  subject — ■ 
sentiments  of  Thomson — sentiments  of  George  Fox 
— of  Edward  Burroughs — similar  *  sentiments  of 
Cowper — law  of  the  society  on  the  subject. 


HE  diversions  of  the  field  are  usually  followed 
by  people,  without  any  consideration,  whether  they 
are  justifiable,  either  in  the  eye  of  morality  or  of  rea- 
son. Men  receive  them  as  the  customs  of  their 
ancestors,  and  they  are  therefore  not  likely  to  entertain 
doubts  concerning  their  propriety.  The  laws  of  the 
country  also  sanction  them ;  for  we  'md  regulations 
and  qualifications  on  the  subject.  Those  also  who 
attend  these  diversions,  are  so  numerous,  and  their 
rank,  and  station,  and  character,  are  often  such,  that 
they  sanction  them  again  by  their  example,  so  that 
few  people  think  of  making  any  inquiry,  how  far  they 
are  allowable  as  pursuits. 

But  though  this  general  thoughtlessness  prevails 
upon  this  subject,  and  though  many  have  fallen  into 
these  diversions  as  into  the  common  customs  of  the 
world,  yet  benevolent  and  religious  individuals  have 

Vol,  i.  S 


1 38  MORAL  EDUCATION. 

not  allowed  them  to  pass  unnoticed,  nor  been  back- 
ward in  their  censures  and  reproofs. 

It  has  been  matter  of  astonishment  to  some,  how 
men,  who  have  the  powers  of  reason,  can  waste  their 
time  in  galloping  after  dogs,  in  a  wild  and  tumultuous 
manner,  to  the  detriment  often  of  their  neighbours, 
and  to  the  hazard  of  their  own  lives;  or  how  men, 
who  are  capable  of  high  intellectual  enjoyments,  can 
derive  pleasure,  so  as  to  join  in  shouts  of  triumph,, 
on  account  of  the  death  of  an  harmless  animal;  or 
how  men,  who  have  organic  feelings,  and  who  know 
that  other  living  creatures  have  the  same,  can  make 
an  amusement  of  that,  \\  hich  puts  brute-animals  t© 
pain. 

Good  poets  have  spoken  the  language  of  enlight- 
ened nature  upon  this  subject.  Thomson  in  his 
Seasons,  introduces  the  diversions  of  the  field  in  the 
following  manner. 

"  Here  the  rude  clamour  of  the  sportsman's  joy, 
The  gun  fast-thund'ring,  and  the  winded  horn, 
Would  tempt  the  muse  to  sing  the  rural  game." 

But  further  on  he  observes, 

"  These  are  not  subjects  for  the  peaceful  muse, 
Nor  will  she  stain  with  such  her  spotless  song  » 
Then  most  delighted,  when  she  social  sees 
The  whole  mix'd  animal-creation  round 


MORAL  EDUCATION.  139 

Alive  and  happy  ;  'Tis  not  joy  to  her 

This  falsely  cheerful  barbarous  game  of  death.** 

Cowper,  in  his  task,  in  speaking  in  praise  of  the 
country;  takes  occasion  to  express  his  disapprobation 
of  one  of  the  diversions  in  question. 

"  They  love  the  country,  and  none  else,  who  seek 

For  their  own  sake  its  silence  and  its  shade, 

Delights,  which  who  would  leave,  that  has  a  heart 

Susceptible  of  pity,  or  a  mind, 

Cultur'd,  and  capable  of  sober  thought, 

For  all  the  savage  din  of  the  swift  pack 

And  clamours  of  the  field  ?  Detested  sport ! 

That  owes  its  pleasures  to  another's  pain, 

That  feeds  upon  the  sobs  and  dying  shrieks 

Of  harmless  nature,  dumb,  but  yet  endued 

With  eloquence,  that  agonies  inspire 

Of  silent  tears,  and  heart-distending  sighs  ! 

"  Vain  tears  alas  !  and  sighs,  that  never  find 

A  corresponding  tone  in  jovial  souls  \ 

In  these  sentiments  of  the  poets  the  Quakers,  as  a 
religious  body,  have  long  joined.  George  Fox  spe- 
cifically reprobated  hunting  and  hawking,  which  were 
the  field  diversions  of  his  own  time.  He  had  always 
shewn,  as  I  stated  in  the  introduction,  a  tender  dis- 
position to  brute-animals,  by  reproving  those,  who 
had  treated  them  improperly  in  his  presence.  He 
considered  these  diversions,  as  unworthy  of  die  time 


140  MORAL  EDUCATION,     . 

and  attention  of  men,  who  ought  to  have  much  higher 
objects  of  pursuit.  He  believed  also,  that  real  chris- 
tians could  never  follow  them  ;  far  a  christian  was  a 
renovated  man,  and  a  renovated  man  could  not  but 
know  the  works  of  creation  better,  than  to  subject 
them  to  his  abuse. 

Edward  Burroughs,  who  lived  at  the  same  time, 
and  was  an  able  minister  of  the  society,  joined  George 
Fox  in  his  sentiments  with  respect  to  the  treatment 
of  animals,  He  considered  diat  man  in  the  fall,  or 
the  apostate  man,  had  a  vision  so  indistinct  and  vitiat- 
ed that  he  could  not  see  the,  animals  of  the  crea- 
tion, as  he  ought,  but  that  the  man,  who  was  restored, 
or  the  spiritual  christian,  had  a  new  and  clear  dis- 
cernment concerning  them,  which  would  oblige  him 
to  consider  and  treat  them  in  a  proper  manner. 

This  idea  of  George  Fox  and  of  Edward  Burroughs 
seems  to  have  been  adopted  or  patronized  by  the  Poet 
Cowper* 

"  Thus  harmony,  and  family  accord, 
Were  driven  from  Paradise  ;  and  in  that  hour 
The  seeds  of  cruelty,  that  since  have  swell'd 
To  such  gigantic  and  enormous  growth, 
Were  sown  in  human  natures  fruitful  soil. 
*c  Hence  date  the  persecution  and  the  pain, 
That  man  inflicts  on  all  inferior  kinds, 
Regardless  of  their  plaints.    To  make  him  sport> 


MORAL  EDUCATION. 

To  gratify  the  frenzy  of  his  wrath, 
Or  his  base  gluttony,  are  causes  good, 
And  just,  in  his  account,  why  bird  and  beast 
Should  suffer  torture " 

Thus  the  Quakers  censured  these  diversions  from 
the  first  formation  of  their  society,  and  laid  down  such 
moral  principles  with  respect  to  the  treatment  of  ani- 
mals, as  were  subversive  of  their  continuance.  These 
principles  continued  to  actuate  all  true  Quakers,  who 
were  their  successors  ;  and  they  gave  a  p  oof,  in  their 
own  conduct,  that  they  were  influenced  by  them,  not 
Only  in  treating  the  different  animals  under  their  care 
with  tenderness,  but  in  abstaining  from  all  diversions 
in  which  their  feelings  could  be  hurt.  The  diversions 
however,  of  the  field,  notwithstanding  that  this  prin- 
ciple of  the  brute- creation  had  been  long  recognized, 
and  that  no  person  of  approved  character  in  the  socie- 
ty followed  them,  began  in  time  to  be  resorted  to 
occasionally  by  the  young  and  thoughtless  members, 
either  out  of  curiosity,  or  with  a  view  of  trying  them, 
as  means  of  producing  pleasure.  These  deviations, 
however  from  the  rue  spirit  of  Quakerism  became  at 
length  known.  And  th'e  Quakers,  that  no  excuse 
might  be  left  to  any  for  engaging  in  such  pursuits 
again,  came  to  a  resolution  in  one  of  their  yearly  meet- 
ings, giving  advice  upon  the  subject  in  the  following: 
words. 


142  MORAL  EDUCATION. 

(h)  "  We  clearly  rank  the  practice  of  hunting  and 
shooting  for  diversion  with  vain  sports  ;  and  we  be- 
lieve the  awakened  mind  may  see,  that  even  the  leisure 
of  those  whom  providence  hath  permitted  to  have  a 
competence  of  worldly  goods,  is  but  ill  filled  up  with 
these  amusements.  Therefore,  being  not  only  ac- 
countable for  our  substance,  but  also  for  our  time, 
let  our  leisure  be  employed  in  serving  our  neighbour, 
and  not  in  distressing  the  creatures  of  God  for  our 
amusement. " 

I  shall  not  take  upon  me  to  examine  the  different 
reasons  upon  which  we  find  the  foundation  of  this 
law.  I  shall  not  enquire  how  far  a  man's  substance, 
or  rather  his  talent,  is  wasted  or  misapplied,  in  feed- 
ing a  number  of  dogs  in  a  costly  manner,  while  the 
poor  of  the  neighbourhood  may  be  starving,  or  how 
far  the  galloping  after  these  is  in  the  eye  of  Christianity 
a  misapplication  of  a  person's  time.  I  shall  adhere 
only  to  that  part  of  the  argument,  how  far  a  person 
has  a  right  to  make  a  (?)  pleasure  of  that,  which  oc- 

(h)  Book  of  Extracts, 
(i)  The  Quakers  and  the  poet  Cowper  likewse,  in  their  laudable 
zeal  for  the  happiness  of  the  brute-creation,  have  given  an  improper 
description  of  the  nature  of  the  crime  of  these  diversions.  They  have 
made  it  to  consist  in  a  man's  deriving  pleasure  from  the  sufferings  of  the 
animals  in  question,  whereas  it  should  have  been  made  to  consist  in  his 
making  a  pleasure  of  a  pursuit  which  puts  them  to  pain.  The  most 
abandoned  sportsman,  it  is  to  be  presumed,  never  hunts  them  because 
he  enjoys  their  sufferings.  His  pleasure  arises  from  considerations  of 
another  nature. 


MORAL  EDUCATION.  143 

casions  pain  and  death  to  the  animal- creation  :  and  I 
shall  shew  in  what  manner  the  Quakers  argue  upon 
this  subject,  and  how  they  persuade  themselves,  that 
they  have  no  right  to  pursue  such  diversions,  but 
particularly  when  they  consider  themselves  as  a  body 
of  professing  christians. 


SECT.  II. 

Diversions  of  the  field  judged  firrt  by  the  morality  of 
the  Old  Testament — original  charter  to  kill  ani- 
mals— condition  annexed  to  it — sentiments  of  Cow- 
per — rights  and  duties  springing  from  this  chapter — 
violation  of  it  the  violation  of  a  moral  law — diversions 
in  question  not  allowable  by  this  standard. 


X  HE  Quakers  usually  try  the  lawfulness  of  field- 
diversions,  which  include*  hunting  and  shooting,  by 
two  standards,  and  first  by  the  morality  of  the  old 
Testament. 

They  believe  in  common  with  other  christians,  that 
men  have  a  right  to  take  away  the  lives  of  animals  for 
their  food.  The  great  creator  of  the  universe,  to  whom 


1 44  MORAL  EDUCATION. 

every  thing  that  is  in  it  belongs,  gave  to  Noah  and  his 
descendants  a  grant  or  charter  for  this  purpose.  In 
this  charter  no  exception  is  made.  Hence  wild  ani- 
mals a.e  included  in  it  equally  with  the  tame.  And 
hence  a  hare  may  as  well  be  killed,  if  people  have 
occasion  for  food,  as  a  chicken  or  a  lamb. 

They  believe  also  that,  when  the  creator  of  the  uni- 
verse gave  men  dominion  aver  the  whole  brute-crea- 
tion, or  delivered  this  creation  into  their  hands,  he 
intended  them  the  right  of  destroying  such  animals, 
as  circumstances  warranted  them  in  supposing  would 
become  injurious  to  themselves.  The  preservation  of 
themselves,  which  is  the  first  law  of  nature,  and  the 
preservation  of  other  animals  under  their  care,  created 
this  new  privilege. 

But  though  men  have  the  power  given  them  over 
the  lives  of  animals,  there  is  a  condition  in  the  same 
charter,  that  they  shall  take  them  with  as  little  pain  as 
possible  to  the  creatures.  If  the  death  of  animals  is  to 
be  made  serviceable  to  men,  the  least  they  can  do  in 
return  is  to  mitigate  their  sufferings,  while  they  ex- 
pire. This  obligation  the  Supreme  Being  imposed 
upon  those,  to  whom  he  originally  gave  the  charter, 
by  the  command  of  not  eating  their  flesh,  while  the 
life's  blood  was  in  it.  The  Jews  obliged  all  their  con- 
verts to  religion,  even  the  proselytes  of  the  gate,  who 
were  not  considered  to  be  so  religious  as  the  proselytes 


MORAL  EDUCATION.  145 

of  the  covenant,  to  observe  what  they  called  the  se- 
venth commandment  of  Noah,  or  that  "  they  should 
(k)  not  eat  the  member  of  any  beast  that  was  taken 
from  it,  while  it  was  alive.''  This  law  therefore  of 
blood,  whatever  other  objects  it  might  have  in  view, 
enjoined  that,  while  men  were  engaged  in  the  distres- 
ing  task  of  taking  away  the  life  of  an  animal,  they 
should  respect  its  feelings,  by  abstaining  fiom  torture, 
or  all  unnecessary  pain. 

(/)  On  Noah,  and  in  him  on  all  mankind 

The  Charter  was  conferr'd,  by  which  we  hold 
The  flesh  of  animals  in  fee,  and  claim 
O'er  all  we  feed  on  pow'r  of  life  and  death. 
But  read  the  instrument,  and  mark  it  well. 
The  oppression  of  a  tyrannous  control 
Can  find  no  warrant  there.     Feed  then,  and  yield 
Thanks  for  thy  food.     Carnivorous,  through  sin, 
Feed  on  the  slain,  but  spare  the  living  brute." 

(i)  It  seems  almost  impossible,  that  men  could  be  so  depraved,  as  to 
take  flesh  to  eat  from  a  poor  animal,  while  alive  ;  and  yet  from  the  law 
enjoined  to  proselytes  of  the  gate  it  is  probable,  that  it  was  the  case. — 
Bruce,  whose  travels  into  Abyssynia  are  gaining1  in  credit,  asserts  that 
such  customs  obtained  there.  And  the  Harleian  Miscellany,  vol.  6.  P. 
126,  in  which  is  a  modern  account  of  Scotland,  written  in  1670,  states 
the  same  practice  as  having-  existed  in  our  own  island. 

(7)   Cowper. 

VOL.    1-  T 


u6  '    MORAL  EDUCATION. 

From  this  charter,  and  from  the  great  condition 
annexed  to  it,  the  Quakers  are  of  opinion  that  rights 
and  duties  have  sprung  up  ;  rights  on  behalf  of  ani- 
mals, and  duties  on  the  part  of  men ;  and  that  a  breach 
of  these  duties,  however  often,  or  however  thought- 
lessly it  may  take  place,  is  a  breach  of  a  moral  law. 
For  this  charter  did  not  relate  to  those  animals  only, 
which  lived  in  the  particular  country  of  the  Jews,  but 
to  those  in  all  countries  wherever  Jews  might  exist. 
Nor  was  the  observance  of  it  confined  to  the  Jews 
only,  but  it  was  to  extend  to  the  Proselytes  of  the 
covenant  and  the  gate.  Nor  was  the  observance  of 
it  confined  to  these  Proselytes,  but  it  was  to  extend 
to  all  nations ;  because  all  animals  of  the  same  species 
are  in  all  countries  organized  alike,  and  have  all  simi- 
lar feelings ;  and  because  all  animals  of  every  kind 
are  susceptible  of  pain. 

In  trying  the  law  fulness  of  the  diversions  of  the 
field,  as  the  Quakers  do  by  this  charter,  and  the  great 
condition  that  is  annexed  to  it,  I  purpose,  in  order  to 
save  time,  to  confine  myself  to  hunting,  for  this  will 
appear  to  be  the  most  objectionable,  if  examined  in 
this  manner. 

It  must  be  obvious  then,  that  hunting,  event  in  the 
case  of  hares,  is  seldom  followed  for  the  purposes  of 
food.  It  is  uncertain  in  the  first  place,  whether  in  the 
course  of  the  chase  they  can  be  preserved  whole  when 


$IORAL  EDUCATION.  147 

they  are  taken,  so  as  to  be  fit  to  be  eaten.  And,  in 
the  second,  it  may  be  observed,  that  we  may  see  fifty 
horsemen  after  a  pack  of  hounds,  no  one  of  whom  has 
any  property  in  the  pack,  nor  of  course  any  right  to 
the  prey.  These  cannot  even  pretend,  that  their 
object  is  food,  either  for  themselves  or  others. 

Neither  is  hunting,  where  foxes  are  the  objects  in 
view,  pursued  upon  the  principle  of  the  destruction 
of  noxious  animals.  For  it  may  be  observed,  that 
rewards  are  frequently  offered  to  those,  who  will  pro- 
cure them  for  the  chase  :  that  large  woods  or  covers 
are  frequently  allotted  them,  that  they  may  breed, 
and  perpetuate  their  species  for  the  same  purposes, 
and  that  a  poor  man  in  the  neighbourhood  of  a  fox- 
hunter,  would  be  sure  to  experience  his  displeasure, 
if  he  were  caught  in  the  destruction  of  any  of  these 
animals. 

With  respect  to  the  mode  of  destroying  them  in 
either  of  these  cases,  it  is  not  as  expeditious,  as 
it  might  be  made  by  other  means.  It  is  on  the 
other  hand,  peculiarly  cruel.  A  poor  animal  is  fol- 
lowed, not  for  minutes,  but  frequently  for  an  hour, 
and  sometimes  for  hours,  in  pain  and  agony.  Its 
sufferings  begin  with  its  first  fear.  Under  this  fear, 
perpetually  accompanying  it,  it  flies  from  the  noise 
of  horses,  and  horsemen,  and  the  cries  of  dogs.  It 
pants  for  breath,  till  the  panting  becomes  difficult  and 


140  MORAL  EDUCATION. 

painful.  It  becomes  wearied  even  to  misery,  yet 
dares  not  rest.  And  under  a  complication  of  these 
sufferings,  it  is  at  length  overtaken,  and  often  literally 
torn  to  pieces  by  its  pursuers. 

Hunting  therefore  does  not  appear,  in  the  opinion 
of  the  Quakers,  to  be  followed  for  any  of  those  pur- 
poses, which  alone,  according  to  the  original  charter, 
give  mankind  a  right  over  the  lives  of  brutes.  It  is 
neither  followed  for  food,  nor  for  prevention  of  injury 
to  man,  or  to  the  creatures  belonging  to  him.  Nei- 
ther is  life  taken  away  by  means  of  it,  as  mercifully 
as  it  ought  to  be,  according  to  the  meaning  of  the  (?n) 
great  condition.  But  if  hunting  be  not  justifiable, 
when  examined  upon  these  principles,  it  can  never  be 
justifiable  in  the  opinion  of  the  Quakers,  when  it  is 
followed  en  the  principle  of  pleasure,  all  destruction  of 
animal- life  upon  this  last  principle,  must  come  within 
the  charge  of  wanton  cruelty,  and  be  considered  as  a 
violation  of  a  moral  law. 

(m)  The  netting  of  animals  for  food,  is  perfectly  unobjectionable 
upon  these  principles- 


MORAL  EDUCATION.  .49 


SECT.  III. 


Diversions  of  the  field  judged  by  the  morality  of  the 
New -Testament — the  renovated  man  or  christian 
has  a  clearer  knowledge  of  creation  and  of  its  uses — 
he  views  animals  as  the  creatures  of  God — hence 
he  finds  animals  to  have  rights  independently  of  any 
written  law — he  collects  again  new  rights  from  the 
benevolence  of  his  new  feelings — and  new  rights 
again  from  the  written  word  of  revelation. 


X  HE  Quakers  try  the  lawfulness  of  these  diversions 
again  by  the  morality  of  the  New- Testament.  They 
adopt,  in  the  first  place,  upon  this  occasion,  the  idea 
of  George  Fox  and  of  Edward  Burroughs,  which  has 
been  already  stated ;  and  they  follow  it  up  in  the  man- 
ner which  I  shall  now  explain. 

They  believe  that  a  man  under  the  new  covenant, 
or  one  who  is  really  a  christian,  is  a  renovated  mam 
As  long  as  Adam  preserved  his  primeval  innocence, 
or  continued  in  the  image  of  his  Maker,  his  spiritual 
vision  was  clear.  When  he  lost  this  image,  it  be- 
came dim,  short,  and  confused.  This  is  the  case, 
the  Quakers  believe,  with  every  apostate  or  wicked 


I5Q  MORAL  EDUCATION. 

man.  He  sees  through  a  vitiated  medium.  He 
sees  of  course  nothing  of  the  harmony  of  the  creation. 
He  has  but  a  confused  knowledge  of  the  natures  and 
ends  of  things.  These  natures  and  these  ends  he  ne- 
ver examines  as  he  ought,  but  in  the  confusion  of  his 
moral  vision,  he  abuses  and  perverts  them.  Hence 
it  generally  happens,  that  an  apostate  man  is  cruel  to 
his  brute.  But  in  proportion  as  he  is  restored  to  the 
divine  image,  or  becomes  as  Adam  was  before  he 
fell,  or  in  proportion  as  he  exchanges  earthly  for  spiri- 
tual views,  he  sees  all  things  through  a  clearer  medi- 
um. It  is  then,  the  Quakers  believe,  that  the  creation 
is  open  to  him,  and  that  he  finds  his  creator  has  made 
nothing  in  vain.  It  is  then  that  he  knows  the  natures 
of  things  ;  that  he  estimates  their  uses  and  their  ends, 
and  that  he  will  never  stretch  these  beyond  their  pro- 
per bounds.  Beholding  animals  in  this  sublime  light, 
he  will  appreciate  their  strength,  their  capacities,  and 
their  feelings  ;  and  he  will  never  use  them  but  for  the 
purposes  intended  by  providence.  It  is  then  that 
the  creation  will  delight  him.  It  is  then  that  he  will 
find  a  growing  love  to  the  animated  objects  of  it. 
And  this  knowledge  of  their  natures,  and  this  love 
of  them,  will  oblige  him  to  treat  them  with  tender- 
ness and  respect.  Hence  all  animals  will  have  a  se- 
curity in  the  breast  of  every  christian  or  renovated 
?nan  ag.iinst  oppression   or  abuse.      He  will   never 


MORAL  EDUCATION.  151 

destroy  them  wantonly,  nor  put  them  to  unnecessarv 
pain.  Now  the  Quakers  are  of  opinion,  that  every 
person,  who  professes  Christianity,  ought  to  view 
things  as  the  man,  who  is  renovated,  would  view 
them,  and  that  it  becomes  them  therefore  in  particu  • 
lar,  as  a  body  of  highly  professing  christians,  to  view 
them  in  the  same  manner.  Hence  they  uniformly 
look  upon  animals,  not  as  brute-machines,  to  be  used 
at  discretion,  but  as  the  creatures  of  God,  of  whose 
existence  the  use  and  intention  ought  always  to  be 
considered,  and  to  whom  duties  arise  out  of  this 
spiritual  feeling,  independently  of  any  written  law  in 
the  Old- Testament,  or  any  grant  or  charter,  by  which 
their  happiness  might  be  secured. 

The  Quakers  therefore,  viewing  animals  in  this  light, 
believe  that  they  are  bound  to  treat  them  accordingly.. 
Hence  the  instigation  of  two  horses  by  whips  and 
spurs  for  a  trial  of  speed,  in  consequence  of  a  mo- 
nied  stake,  is  considered  by  the  Quakers  to  be  cri- 
minal. The  horse  was  made  for  the  use  of  man,  to 
carry  his  body  and  to  transport  his  burdens ;  but  he 
was  never  made  to  engage  in  painful  conflicts  with 
other  horses  on  account  of  the  avarice  of  his  owner. 
Hence  the  pitting  together  of  two  cocks  for  a  trial  of 
victory  is  considered  as  equally  criminal.  For  the 
cock,  whatever  may  be  his  destined  object  among  the 
winged  creation,  has  been  long  useful  toman  in  awa- 


1 52  MORAL  EDUCATION. 

kening  him  from  unseasonable  slumber,  and  in 
sounding  to  him  the  approach  of  day.  But  it  was 
never  intended,  that  he  should  be  employed  to  the 
injury  and  destruction  of  himself,  or  to  the  injury 
and  destruction  of  his  own  species.  In  the  same 
manner  the  Quakers  condemn  the  hunting  of  animals, 
except  on  the  plea  of  necessity,  or  that  they  cannot  be 
destroyed,  if  their  death  be  required,  in  any  other 
way.  For  whatever  may  be  their  several  uses,  or  the 
several  ends  of  their  existence  in  creation,  they  were 
never  created  to  be  so  used  by  man,  that  they  should 
suffer,  and  this  entirely  for  his  sport.  Whoever  puts 
animals  to  cruel  and  unnatural  uses,  disturbs,  in  the 
opinion  of  the  Quakers,  the  harmony  of  the  creation, 
and  offends  God. 

The  Quakers  in  the  second  place,  are  of  opinion 
that  the  renovated  man  must  have,  in  his  own  bene- 
volent spirit,  such  an  exalted  sense  of  the  benevolent 
spirit  of  the  Creator,  as  to  believe,  that  he  never  con- 
stituted any  part  of  animated  nature,  without  assign- 
ing it  its  proper  share  of  happiness  during  the  natural 
time  of  its  existence,  or  that  it  was  to  have  its  moment, 
its  hour,  its  day,  or  its  year  of  pleasure.  And,  if 
this  be  the  case,  he  must  believe  also,  that  any  inter- 
ruption  of  its  tranquillity,  va  ithout  the  plea  of  neces- 
sity, must  be  an  innovation  of  its  rights  as  a  living 
being. 


MORAL  EDUCATION. 

The  Quakers  believe  also,  that  the  renovated  man. 
who  loves  all  the  works  of  the  creator,  will  carry  every 
divine  law,  which  has  been  revealed  to  him,  as  far  as 
it  is  possible  to  be  carried  on  account  of  a  similarity 
of  natures  through  all  animated  creation,  and  particu- 
larly that  law,  which  forbids  him  to  do  to  another, 
what  he  would  dislike  to  be  done  unto  himself.  Now 
this  law  is  founded  on  the  sense  of  bodily,  and  on  the 
sense  of  the  mental  feelings.  The  mental  feelings  of 
men  and  brutes,  or  the  reason  of  man  and  the  instinct 
of  animals,  are  different.  But  their  bodily  feelings 
are  alike  ;  and  they  are  in  their  due  proportions,  sus- 
ceptible of  pain.  The  nature  therefore  of  man  and  of 
animals  is  alike  in  this  particular.  He  can  anticipate 
and  know  their  feelings  by  his  own.  He  cannot 
therefore  subject  them  to  any  action  unnecessarily,  if 
on  account  of  a  similar  construction  of  his  own  or- 
gans, such  an  action  would  produce  pain  to  himself, 
His  own  power  of  feeling  strongly  commands  sympa- 
thy to  all  that  can  feel :  and  that  general  sympathy, 
which  arises  to  a  man,  when  he  sees  pain  inflicted  on 
the  person  of  any  individual  of  his  own  species,  will 
arise,  in  the  opinion  of  the  Quakers,  to  the  renovated 
man,  when  he  sees  it  inflicted  on  the  bodv  of  a  brute 


154  MORAL  EDUCATION 


CHAP.  VIII. 


Objections  started  by  philosophical  moralists  to  the 
preceding  sy  item  of  education — this  system  a  pro- 
hibitory one — prohibitions  sometimes  the  cause  of 
greater  evik  than  they  prevent — they  may  confuse 
morality — and  break  the  spirit — they  render  the 
vicious  more  vicious — and  are  not  to  be  relied  upon  as 
effectual,  because  built  on  a  false  foundation — igno- 
rance no  guardian  of  virtue — causes,  not  sub-caus- 
es, are  to  be  contended  against — no  certain  security 
but  in  knowledge  and  a  love  of  virtue — prohibitions'* 
where  effectual,  produce  but  a  sluggish  virtue. 


HAVE  now  stated  the  principal  prohibitions, 
that  are  to  be  found  in  the  moral  education  of  the 
Quakers,  and  I  have  annexed  to  these  the  various 
reasons,  which  the  Quakers  themselves  give,  why 
they  were  introduced  into  their  society.  I  have  there- 
fore finished  this  part  of  my  task,  and  the  reader 
will  expect  me  to  proceed  to  the  next  subject.  But 
as  I  am  certain  that  many  objections  will  be  started 
here,  I  shall  stop  for  a  few  minutes  to  state,  and  to 
consider  them. 


MORAL  EDUCATION.  '  !<** 

The  Quakers  differ  011  the  subject  of  moral  educa- 
tion, very  materially  from  the  world,  and  indeed  from 
those  of  the  world,  who  having  had  a  more  than 
ordinarily  liberal  education,  may  be  supposed  to  have, 
in  most  cases,  a  more  than  ordinarily  correct  judg- 
ment. The  Quaker  system,  as  we  have  seen,  con- 
sists principally  of  specific  prohibitions.  These  pro- 
hibitions again,  are  extended  occasionally  to  things, 
which  are  not  in  themselves  vicious.  They  are  ex- 
tended, again,  to  these,  because  it  is  possible  that  they 
may  be  made  productive,  of  evil.  And  they  are 
founded  apparently  on  the  principle,  that  ignorance  of 
such  things  secures  innocence,  or  that  ignorance,  in 
such  cases,  has  the  operation  of  a  preventive  of  vice, 
or  a  preservative  of  virtue. 

Philosophical  moralists  on  the  other  hand,  are 
friends  to  occasional  indulgences.  They  see  nothing 
inherently  or  necessarily  mischievous,  either  in  the 
theatre  or  in  the  concert-room,  or  in  the  ball-room,  or 
in  the  circulating  library,  or  in  many  other  places  of 
resort.  If  a  young  female,  say  they,  situated  in  a 
provincial  town,  were  to  see  a  play  annually,  would 
it  not  give  her  animation,  and  afford  a  spring  to  her 
heart  ?  or  if  a  youth  were  to  sec  a  play  two  or  three 
tknes  in  the  year,  might  not  his  parents,  if  they  were  to 
accompany  him,  make  it  each  time,  by  their  judicious 
and  moral  remarks,  subservient  to  the  improvement  of 


MORAL  EDUCATION. 

his  morals  ?  neither  do  these  moralists  anticipate  any 
danger  by  looking  to  distant  prospects,  where  the 
things  are  innocent  in  themselves.  And  they  are  of 
opinion,  that  all  danger  may  be  counteracted  effectu- 
ally, not  by  prohibitory  checks  and  guards,  but  by 
storing  the  mind  with  knowledge,  and  filling  it  with 
a  love  of  virtue.  The  arguments  therefore,  which 
these  will  advance  against  the  system  of  the  moral 
education  of  the  Quakers,  may  be  seen  in  the  follow- 
ing words. 

"  All  prohibitions,  they  contend,  should  be  avoid- 
ed, as  much  as  possible,  in  moral  education ;  for 
prohibitions  may  often  become  the  cause  of  greater 
immorality,  than  they  were  intended  to  prevent.  The 
fable  of  the  hen,  whose  very  prohibition  led  her  chick- 
ens to  the  fatal  well,  has  often  been  realized  in  life, 
there  is  a  certain  curiosity  in  human  nature  to  look 
into  things  forbidden.  If  Quaker  youth  should  have 
the  same  desires  in  this  respect  as  others,  they  can- 
not gratify  them  but  at  the  expence  of  their  virtue. 
If  they  wish  for  novels,  for  example,  they  must  get 
them  clandestinely.  If  to  go  to  the  theatre,  they  must 
go  in  secret.  But  they  must  do  more  than  this  in  the 
latter  case,  for  as  they  would  be  known  by  their 
dress,  they  must  change  it  for  that  of  another  persdh. 
Hence  they  may  be  made  capable  of  intrigue,  hypo- 
crisy, and  deceit." 


MORAL  EDUCATION.  157 

"  Prohibitions,  again,  they  believe,  except  they  b& 
well  founded,  may  confound  the  notions  of  children 
on  the  subject  of  morality;  for  if  they  are  forbidden  to 
do  what  they  see  worthy  and  enlightened  persons  do, 
they  may  never  know  where  to  fix  the  boundaries 
between  vice  and  virtue  " 

"  Prohibitions,  again,  they  consider,  if  made  with- 
out an  allowance  of  exceptions,  as  having  a  tendency 
to  break  the  spirit  of  youth.  Break  a  horse  in  the 
usual  way,  a  ;d  teach  him  to  stop  with  the  check  of 
the  reins,  and  you  break  him,  and  preserve  his  cou- 
rage. But  put  him  in  a  mill  to  break  him,  and  you 
break  his  life  and  animation.  Prohibitions  therefore 
may  hinder  elevated  feeling,  and  may  lead  to  poverty 
and  sordidness  of  spirit." 

"Prohibitions,  again,  they  believe,  if  youth  once 
depart  from  the  right  way,  render  them  more  vicious 
characters  than  common.  This  arises  from  the  ab- 
ruptness or  suddenness  of  transition.  For  having 
been  shut  up  within  narrow  boundaries  for  a  part  of 
their  lives,  they  go  greater  lengths,  when  once  let 
loose,  than  others,  who  have  not  been  equally  curbed 
and  confined." 

But  while  they  are  of  opinion,  that  prohibitions  arc 
likely  to  be  thus  injurious  to  Quaker-youth,  they  are 
of  opinion,  "  that  they  are  never,  to  be  relied  upon 
as  effectual  guardians  of  morality,  because  they  con- 
sider them  as  built  upon  falfe  principles." 


15S  MORAL  EDUCATION. 

"  They  are  founded,  they  conceive,  on  the  princi- 
ple, that  ignorance  is  a  security  for  innocence,  or  that 
vice  is  so  attractive,  that  we  cannot  resist  it  but  by 
being  kept  out  of  the  way.  In  the  first  case,  they 
contend  that  the  position  is  false ;  for  ignorant  persons 
are  of  all  others  the  most  likely,  when  they  fall  into 
temptations,  to  be  seduced,  and  in  the  second,  they 
contend  that  there  is  a  distrust  of  divine  providence 
in  his  moral  government  of  the  world. " 

*'  They  are  founded,  again,  they  conceive,  on  false 
principles,  inasmuch  as  the  Quakers  confound  causes 
with  sub-causes,  or  causes  with  occasions.  If  a  per- 
son,  for  example,  were  to  get  over  a  hedge,  and  re- 
ceive a  thorn  in  his  hand,  and  die  of  the  wound,  this 
thorn  would  be  only  the  occasion,  and  not  the  cause 
of  his  death.  The  bad  state  in  which  his  body  must 
have  been,  to  have  made  this  wound  fatal,  would 
have  been  the  original  cause.  In  like  manner  neither 
the  theatre,  nor  the  ball-room  are  the  causes  of  the 
bad  passions,  that  are  to  be  found  there.  All  these 
passions  must  have  existed  in  persons  previously  to 
their  entrance  into  these  places.  Plays  therefore,  or 
novels,  or  public  dances,  are  only  the  sub-causes,  or 
the  occasions  of  calling  forth  the  passions  in  question. 
The  real  cause  is  in  the  infected  state  of  the  mind,  or 
in  the  want  of  knowledge,  or  in  the  want  of  a  love  of 


MORAL  EDUCATION.  ys9 

"  Prohibitions  therefore,  though  they  may  become, 
partial  checks  of  vice,  can  never,  they  believe,  be  re- 
lied  upon  as  effectual  guardians  of  virtue.  Bars  and 
bolts  seldom  prevent  thieves  from  robbing  a  house. 
But  if  armed  men  should  be  in  it,  who  would  venture 
to  enter  in?  In  the  same  manner  the  mind  of  man 
should  be  armed  or  prepared.  It  should  be  so  fur- 
nished, that  men  should  be  able  to  wander  through  a 
vicious  world,,  amidst  all  its  foibles  and  its  follies,  and 
pass  uncontaminated  by  them.  It  should  have  that 
tone  given  to  it,  which  should  hinder  all  circum- 
stances from  becoming  occasions.  But  this  can  never 
be  done  by  locking  up  the  heart  to  keep  vice  out  of 
it,  but  by  filling  it  with  knowledge  and  with  a  love  of 
virtue. 

"  That  this  is  the  only  method  to  be  relied  upon  in 
moral  education,  they  conceive  may  be  shewn  by 
considering  upon  whom  the  pernicious  effects  of  the 
theatre,  or  of  the  ball-room,  or  of  the  circulating  li- 
brary, principally  fall.  Do  they  not  fall  principally 
upon  those,  who  have  never  had  a  dignified  educa- 
tion. "  Empty  noddles,  it  is  said,  are  fond  of  play -^ 
houses,"  and  the  converse  is  true,  that  persons, 
ivhose  understandings  have  been  enriched,  and  whose 
tastes  have  been  corrected,  find  all  such  recreations 
tiresome.  At  least  they  find  so  much  to  disgust  them? 
that  what  they  approve  does  not  make  them  adequate- 


160  MORAL  EDUCATION. 

amends.  This  is  the  case  also  with  respect  to  novels 
These  do  harm  principally  to  barren  minds.  They 
do  harm  to  those  who  have  no  proper  employment  for 
their  time,  or  to  those,  who  in  the  manners,  conver- 
sation, and  -conduct,  of  their  parents,  or  others  with 
whom  they  associate,  have  no  examples  of  pure 
thinking,  or  of  pure  living,  or  of  a  pure  taste.  Those, 
on  the  other  hand,  who  have  been  taught  to  love  good 
books,  will  never  run  after,  or  be  affected  by,  bad 
ones.  And  the  same  mode  of  reasoning,  they  con- 
ceive, is  applicable  to  other  cases.  For  if  people  are 
taught  to  love  virtue  for  virtue's  sake,  and,  in  like 
manner,  to  hate  what  is  unworthy,  because  they  have 
a  genuine  and  living  knowledge  of  its  unworthiness, 
neither  the  ball,  nor  concert-room,  nor  the  theatre, 
nor  the  circulating  library,  nor  the  diversions  of  the 
field,  will  have  charms  enough  to  seduce  them,  or  to 
injure  the  morality  of  their  minds." 

To  sum  up  the  whole.  The  prohibitions  of  the 
Quakers,  in  the  first  place,  may  become  injurious, 
in  the  opinion  of  these  philosophical  moralists,  by 
occasioning  greater  evils,  than  they  were  intended  to 
prevent.  They  can  never,  in  the  second  place,  be 
relied  upon  as  effectual  guardians  of  virtue,  because 
they  consider  them  to  be  founded  on  false  principles. 
And  if  at  any  time  they  can  believe  them  to  be  effec- 
tual in  the  office  assigned  them,  they  believe  them  to 
to  be  productive  only  of  a  cold  or  a  sluggish  virtue. 


MORAL  EDUCATION  161 


CHAP.  IX SECT.  I. 


Reply  of  the  Quakers  to  these  objections — they  say 
frst,  that  they  are  to  be  guided  by  revelation  in  the 
education  of  their  children — and  that  the  education, 
which  they  adopt,  is  sanctioned  by  revelation,  and  by 
the  practice  of  the  early  christians — they  maintain 
agam,  that  the  objections  are  not  applicable  to  them, 
for  they  presuppose  circumstances  concerning  them, 
which  are  not  true — they  a1  low  the  system  of  filing 
the  mind  with  virtue  to  be  the  most  desirable — but 
they  maintain  that  it  cannot  be  acted  upon  abstract- 
edly— and,  that  if  it  could,  it  would  be  as  danger- 
ous, as  the  philosophical  moralists  make  their  system 
of  the  prohibitions. 


O  these  objections  the  Quakers  would  make  the 
following  reply. 

They  do  not  look  up  either  to  their  own  imagina- 
tions, or  to  the  imaginations  of  others,  for  any  rule  in 
the  education  of  their  children.  As  a  christian  soci- 
ety, they  conceive  themselves  bound  to  be  guided 
by  revelation,  and  by  revelation  only,  while  it  has 
any  injunctions  to  offer,  which  relate  to  this  subject. 

VOL.  i..  x 


l<&  MORAL  EDUCATION. 

In  adverting  to  the  Old  Testament,  they  find  that 
no  less  than  nine,  out  of  the  ten  commandments  of 
Moses,  are  of  a  prohibitory  nature,  and,  in  adverting 
to  the  new,  that  many  of  the  doctrines  of  Jesus  Christ 
and  the  apostles  are  delivered  in  the  form  of  prohibi- 
tions. 

They  believe  that  revealed  religion  prohibits  them 
from  following  all  those  pursuits,  which  the  objections 
notice;  for  though  there  is  no  specific  prohibition  of 
each,  yet  there  is  an  implied  one  in  the  spirit  of  Chris- 
tianity. Violent  excitements  of  the  passions  on  sen- 
sual subjects  must  be  unfavourable  to  religious  ad- 
vancement. Worldly  pleasures  must  hinder  those, 
which  are  spiritual.  Impure  words  and  spectacles 
must  affect  morals.  Not  only  evil  is  to  be  avoided, 
but  even  the  appearance  of  evil.  While  therefore 
these  sentiments  are  acknowledged  by  Christianity,  it 
is  to  be  presumed  that  the  customs,  which  the  objec- 
tions notice,  are  to  be  avoided  in  christian  education. 
And  as  the  Quakers  consider  these  to  be  forbidden  to 
themselves,  they  feel  themselves  obliged  to  forbid 
them  to  others.  And,  in  these  pacticular  prohibi- 
tions, they  consider  themselves  as  sanctioned  both  by 
the  writings  and  the  practice  of  the  early  christians. 

In  looking  at  the  objections,  which  have  been  made 
with  a  view  of  replying  to  them,  they  would  observe 
first,  that  these  objections  do  not  seem  to  apply  to 


.MORAL  EDUCATION.  163 

• 

them  as  a  society,  because  they  presuppose  circum- 
stances concerning  them,  which  are  not  true.  They 
presuppose  first,  that  their  moral  education  is  found- 
ed  on  prohibitions  solely,  whereas  they  endeavour 
both  by  the  communication  of  positive  precepts, 
and  by  their  example,  to  fill  the  minds  of  their  chil- 
dren with  a  love  of  virtue.  They  presuppose  again, 
that  they  are  to  mix  with  the  world,  and  to  follow  the 
fashions  of  the  world,  in  which  case  a  moderate  know- 
ledge of  the  latter,  with  suitable  advice  when  they  are 
followed,  is  considered  as  enabling  them  to  pass 
through  life  with  less  danger  than  the  prohibition  of 
the  same,  whereas  they  mix  but  little  with  others  of 
other  denominations.  They  abjure  the  world,  that 
they  may  not  imbibe  its  spirit.  And  here  they  would 
observe,  that  the  knowledge,  which  is  recommended 
to  be  obtained,  by  going  through  perilous  customs  is 
not  necessary  for  them  as  a  society.  For  living  much 
at  home,  and  mixing  almost  solely  with  one  another, 
they  consider  their  education  as  sufficient  for  their 
wants. 

If  the  Quakers  could  view  the  two  different  systems 
abstractedly,  that  of  filling  the  heart  with  virtue,  imd 
that  of  shutting  it  out  from  a  knowledge  of  vice,  so 
that  they  could  be  acted  upon  separately,  and  so  thai 
the  first  of  the  two  were  practicable,  and  practicable 
without  having  to  go  through  scenes  that  were  danger 


164  MORAL  EDUCATION. 

• 

ous  to  virtue,  they  would  have  no  hesitation  in  giving 
the  preference  to  the  former ;  because  if  men  could  be 
taught  to  love  virtue  for  virtue's  sake,  all  the  trouble 
of  prohibi  ions  would  be  unnecessary. 

But  the  Quakers  would  conceive  that  the  system  of 
filling  the  mind  with  virtue,  if  acted  upon  abstractedly, 
or  by  itself,  would  be  impracticable  with  respect  to 
youth.  To  make  it  practicable  children  must  be 
born  with  the  full  grown  intellect  and  experience  of 
men.  They  must  have  an  innate  knowledge  of  all 
the  tendencies,  the  bearings,  the  relations,  and  the 
effects  of  virtue  and  vice.  They  must  be  also  strong 
enough  to  look  temptation  in  the  face;  whereas  youth 
have  no  such  knowledge,  or  experience,  or  strength, 
or  power. 

They  would  consider  also  the  system  of  filling  the 
mind  with  virtue,  as  impossible,  if  attempted  ab- 
stractedly or  alone,  because  it  is  not  in  human  wis- 
dom to  devise  a  method  of  inspiring  it  with  this  es- 
sence, without  first  teaching  it  to  abstain  from  vice. 
It  is  impossible,  they  would  say,  for  a  man  to  be  vir- 
tuous, or  to  be  in  love  with  virtue,  except  he  were  to 
lay  aside  his  vicious  practices.  The  first  step  to  vir- 
tue, according  both  to  the  Heathen  and  the  Christian 
philosophy,  is  to  abstain  from  vice.  We  are  to 
cease  to  do  evil,  and  to  learn  to  do  well.  This  is  the 
process  recommended.  Hence  prohibitions  are  neces- 


MORAL  EDUCATION.  165 

sary.  Hence  sub-causes  as  well  as  causes  are  to  be 
attacked.  Hence  abstinence  from  vice  is  a  Christian, 
though  it  may  be  a  sluggish,  virtue.  Hence  inno- 
cenc  is  to  be  aimed  at  by  an  ignorance  of  vice.  And 
hence  we  must  prohibit  all  evil,  if  we  wish  for  the  as 
sistance  of  the  moral  governor  of  the  world. 

But  if  the  system  of  filling  the  heart  with  virtue 
were  ever  practicable  of  itself,  that  is,  without  the  aid 
of  prohibitions,  yet  if  it  be  to  be  followed  by  allowing 
young  persons  to  pass  through  the  various  amuse- 
ments of  the  world  which  the  Quakers  prohibit,  and 
by  giving  them  moral  advice  at  the  same  time,  they 
would  be  of  opinion,  that  more  danger  would  accrue 
to  their  morality,  than  any,  which  the  prohibitions 
could  produce.  The  prohibitions,  as  far  as  diey  have 
a  tendency  to  curb  the  spirit,  would  not  be  injurious, 
in  the  opinion  of  the  Quakers,  because  it  is  their  plan 
in  education  to  produce  humble,  and  passive,  and 
obedient  characters ;  and  because  spirit,  or  highmincl- 
edness,  or  high  feeling,  is  no  trait  in  the  Christian 
character.  As  far  as  the  curiosity,  which  is  natural 
to  man,  would  instigate  him  to  look  into  things  for- 
bidden, which  he  could  not  always  do  in  the  particu- 
lar situation  of  the  Quakers,  without  the  admission 
of  intrigue,  or  hypocrisy,  or  deceit,  prohibitions 
would  be  to  be  considered  as  evils,  though  they 
would   always  be  necessary  evils.     But  the  Quakers 


m  MORAL  EDUCATION. 

would  apprehend  that  the  same  number  of  youth 
would  not  be  lost  by  passing  through  the  ordeal  of 
prohibitory  education,  as  through  tiie  ordeal  of  the 
system,  which  attempts  to  fill  the  mind  with  virtue, 
by  inuring  it  to  scenes,  which  may  be  dangerous  to 
its  morality;  for  if  tastes  are  to  be  cultivated,  and 
knowledge  to  be  had,  by  adopting  the  amusements 
prohibited  by  the  Quakers,  many  would  be  lost, 
though  some  might  be  advanced  to  virtue.  For 
parents  cannot  always  accompany  their  childreir  to 
such  places,  nor,  if  they  could,  can  they  prevent 
these  from  fascinating.  If  these  should  fascinate, 
thsy  will  suggest  repetitions.  But  frequent  repetiti- 
ons, where  you  accustom  youth  to  see,  to  hear,  and 
to  think,  what  ought  never  to  be  heard,  seen,  or 
thought  of  by  Christians,  cannot  but  have  the  effect 
of  tinging  the  character  in  time.  This  mode  of  edu- 
cation would  be  considered  by  the  Quakers  as  an- 
swering to  that  of  "  dear  bought  experience."  A 
person  may  come  to  see  the  beauty  of  virtue,  w  lien 
his  constitution  has  been  shattered  by  vice.  But 
many  will  perish  in  the  midst  of  so  hazardous  a 
trial.  (») 

(r)  Though  no  attempt  is  to  be  made  to  obtain  knowledge,  accord- 
ing to  the  Christian  system,  through  the  .  medium  of  customs  whicU 
piay  be  of  immoral  tendency,  yet  it  does  not  follow  that  knowledge, 
properly  obtained,  is  not  a  powerful  guardian  of  virtue.  This,  import- 
ant subject  may  probably  be  resumed  in  a  future  volume. 


MORAL  EDUCATION.  l$J 


SECT,  n. 


Quakers  contend,  by  way  of  farther  reply  to  the  objec* 
tions,  that  their  education  has  Seen  practically  or  ex- 
perimentally beneficial — two  facts  in  behalf  of  this 
assertion — the  first  is  that  young  Quakers  get  earlier 
into  the  wisdom  of  life  than  many  others — the  se- 
cond, that  there  arefeiv  disorderly  persons  in  the  so- 
ciety— error  corrected,  that  the  Quakers  turn  per- 
sons out  of  the  society,  as  soon  as  they  begin  to  be 
vicious,  that  it  may  be  rescued  from  the  disgrace  of 
a  bad  character 


X.  HE  answers,  which  have  hitherto  been  given  to 
the  rea  ;er,  may  be  considered  as  the  statement  of 
theory  against  theory.  But  the  Quakers  would  say 
farther  upon  this  subject,  that  they  have  educated 
upon  these  principles  for  a  hundred  and  fifty  years, 
and  that,  where  they  have  been  attended  to,  their 
effects  have  been  uniformly  beneficial.  They  would 
be  fearful  therefore  of  departing  from  a  path,  which 
they  conceive  their  own  experience  and  that  of  their 
ancestors  has  shewn  them  to  be  safe,  and  which, 
after  all  their  inquiries,  they  believe  to  be  that  which 
is  pointed  out  to  them  by  the  christian  religion- 


ibS  MORAL  EDUCATION. 

I  shall  not  attempt  to  follow  up  this  practical  argu- 
ment by  any  history  of  the  lives  of  the  Quakers,  but 
shall  content  myself  with  one  or  two  simple  facts, 
which  appear  to  me  to  be  materially  to  the  point. 

In  the  first  place  I  may  observe  that  it  is  an  old 
saying,  that  it  is  difficult  to  put  old  heads  on  young 
shoulders.  The  Quakers,  however,  do  this  more 
effectually  than  any  other  people.  It  has  often  been 
observed  that  a  Quaker  boy  has  an  unnatural  ap- 
pearance. This  idea  has  arisen  from  his  dress  and  his 
sedateness,  which  together  have  produced  an  appear- 
ance of  age  above  the  youth  in  his  countenance,  or 
the  stature  of  his  person.  This,  however,  is  con- 
fessing, in  some  degree,  in  the  case  before  us,  that 
the  discretion  of  age  has  appeared  upon  youthful 
shoulders.  It  is  certainly  an  undeniable  fact,  that 
the'  youth  of  this  society,  generally  speaking,  get 
earlier  into  a  knowledge  of  just  sentiments,  or  into  a 
knowledge  of  human  nature,  or  into  a  knowledge  of 
the  true  wisdom  of  life,  than  those  of  the  world  at 
large.  I  have  often  been  surprised  to  hear  young- 
Quakers  talk  of  the  folly  and  vanity  of  pursuits,  in 
which  persons  older  than  themselves  were  then  em- 
barking for  the  purposes  of  pleasure,  and  which  the 
same  persons  have  afterwards  found  to  have  been  the 
pursuits  only  of  uneasiness  and  pain. 


MORAL  EDUCATION.  16* 

Let  us  stop  for  a  while,  just  to  look  at  the  situation 
of  some  of  those  young  persons,  who,  in  consequence 
of  a  different  education,  are  introduced  to  the  pi  a- 
sures  of  the  world,  as  to  those,  which  are  to  constitute 
their  happiness.  We  see  them  running  eagerly  first 
after  this  object,  then  afte;  that.  One  man  says  to 
himself  "  this  will  constitute  my  pleasure.*'  He  icl- 
lows  it.  He  finds  it  vanity  and  vexation  of  spirit, 
He  says  again  "  I  have  found  myself  deceived.  I  now 
see  my  happiness  in  other  pleasures,  and  not  in  those 
where  I  fancied  it."  He  follows  these.  He  becomes 
sickened.  He  finds  the  result  different  fronvjus  ex- 
pectations. He  pursues  pleasure,  but  pleasure  is  not 
there. 

(o)  "  They  are  lost 
In  chase  of  fancied  happiness,  stiii  woo'd, 
And  never  won.     Dream  after  dream  ensues, 
And  still  they  dream,  that  they  9hall  still  succeed 
And  still  are  disappointed." 

Thus  after  having  wasted  a  considerable  portion  of 
his  time,  he  is  driven  at  last  by  positive  experience 
into  the  truth  of  those  maxims,  which  philosophy 
and  religion  have  established,  and  in  the  pursuit  of 
which  alone  he  now  sees  that  true  happiness  is  to  be 
found.     Thus,  in  consequence  of  his  education,  he 

(«)  Cowpey.- 
Vol.  t.  Y 


i?o  moral  Education. 

looses  two  thirds  of  his  time  in  tedious  and  unprofit- 
able, if  not  in  baneful  pursuits.  The  young  Quaker, 
on  the  other  hand,  comes,  by  means  of  his  education, 
to  the  same  maxims  of  philosophy  and  religion,  as 
the  foundation  of  his  happiness,  at  a  very  early  period 
of  life,  and  therefore  saves  the  time,  and  preserves  the 
constitution  which  the  other  has  been  wasting,  for 
want  of  this  early  knowledge.  I  know  of  no  fact 
more  striking,  or  more  true  in  the  Quaker- history, 
than  this,  namely,  that  the  young  Quaker,  who  is 
educated  as  a  Quaker,  gets  such  a  knowledge  of  hu- 
man nature,  and  of  the  paths  to  wisdom  and  happi- 
ness, at  an  early  age,  that,  though  he  is  known  to  be 
a  young  mariner  by  the  youth  displayed  in  his  counr- 
tenance,  he  is  enabled  to  conduct  his  bark  through 
the  dangerous  rocks  and  shoals  of  life,  with  greater 
safety  than  many  others,  who  have  been  longer  on 
the  ocean  of  this  probationary  world. 

I  may  observe  again,  as  the  second  fact,  that  it  & 
not  unusual  to  hear  persons  say,  that  you  seldom  see 
a  disorderly  Quaker,  or,  that  a  Quaker-prostitute  or 
a  Quaker  criminal  is  unknown..  These  declarations, 
frequently  and  openly  made,  shew  at  least  that  there 
is  an  opinion  among  the  world  at  large,  that  the  Qua- 
kers are  a  moral  people. 

The  mention  of  this  last  fact  leads  me  to  the  notice, 
and  the  correction,  of  an  error,  which  I  have  found  te- 


MORAL  EDUCATION.  171 

liave  been  taken  up  by  individuals.  It  is  said  by  these 
that  the  Quakers  are  very  wary  with  respect  to  their 
disorderly  members,  for  that  when  any  of  them  behave 
ill,  they  are  expelled  the  society  in  order  to  rescue  it 
from  the  disgrace  of  a  bad  character.  Thus  if  a  Qua- 
ker woman  were  discovered  to  be  a  prostitute,  or  a 
Quaker  man  to  be  taken  up  for  a  criminal  offence,  no 
disgrace  could  attach  to  this  society  as  it  would  to 
others  ;  for  if,  in  the  course  of  a  week,  after  a  discovery 
had  been  made  of  their  several  offences,  any  person 
were  to  state  that  two  Quaker  members  had  become 
infamous,  it  would  be  retorted  upon  him,  that  they 
were  not  members  of  the  society. 

It  will  be  proper  to  observe  upon  the  subject  of  this 
error,  that  it  is  not  so  probable  that  the  Quakers  would 
disown  these,  after  the  discovery  of  their  infamy,  to 
get  rid  of  any  stain  upon  the  character  of  the  society, 
as  it  is  that  these  persons,  long  before  the  facts  could 
be  known,  had  been  both  admonished  and  disowned. 
For  there  is  great  truth  in  the  old  maxim 

"  Nemo  fecit  repente  'turpissimus ;"  or  no  man 
was  ever  all  at  once  a  rogue." 

So  in  the  case  of  these  persons,  as  of  all  others,  they 
must  have  been  vicious  by  degrees  :  they  must  have 
shewn  symptoms  of  some  deviations  from  rectitude, 
before  the  measure  of  their  iniquity  could  have  been 
completed.     But  by  the  constitution  of  Quakerism, 


J  7*  MORAL  EDUCATION. 

as  will  appear  soon,  no  person  of  the  society  can  be 
found  erring  even  for  the  first  time,  without  being 
liable  to  be  privately  admonished.  These  admoni- 
tions may  be  repeated  for  weeks,  or  for  months,  or 
even  for  years,  before  the  subjects  of  them  are  pro- 
nounced so  incorrigible  as  to  be  disowned.  There 
is  great  reaso  i  therefore  to  presume,  in  the  case 
before  us,  though  the  offenders  in  question  woulij 
$feve  undoubtedly  been  disowned  by  the  Quakers, 
after  they  were  known  to  be  such,  yet  that  they  had 
been  disowned  long  before  their  offences  had  been 
made  public. 

Upon  the  whole  it  may  be  allowed,  that  young 
Quakers  ar  ive  at  the  knowledge  of  just  sentiments, 
or  at  the  true  wisdom  of  life  earlier  than  those,  who 
are  inured  to  the  fashions  of  the  wot  Id  ;  and  it  may 
be  allowed  also  that  the  Quakers,  as  a  body,  are  a 
moral  people.  Now  these  effects  will  generally  be 
considered  as  the  result  of  education ;  and  though  the 
prohibitions  of  the  Quakers  may  not  be  considered 
as  the  only  instruments  of  producing  these  effects, 
yet  they  must  be  allowed  to  be  component  parts  of 
the  system,  which  produces  them. 


Discipline 


OF 


THE    QUAKERS. 


DISCIPLINE  OF  THE  QUAKERS. 


CHAP.  I SECT.  I. 


Discipline  of  two  kinds — as  it  relates  to  the  regulation 
of  the  internal  affairs  of  the  society — or  to  the  cogni- 
zance of  immoral  conduct — difficulty  of  procuring 
obedience  to  moral  precepts — this  attempted  to  be 
obviated  by  George  Fox — outlines  of  his  system  for 
this  purpose  —additions  made  to  his  system  since 
his  time — objections  to  the  system  considered — this 
sy stein ,  or  the  discipline  of  the  Quakers,  as  far  as 
this  branch  of  it  is  concerned,  the  great  foundaticn? 
stone  an  which  their  moral  education  is  supported. 


X  HE  discipline  of  the  Quakers  is  divisible  into 
two  parts.  The  first  may  comprehend  the  regulation 
of  the  internal  affairs  of  the  society,  such  as  the  man- 
agement of  the  poor  belonging  to  it,  the  granting  of, 
certificates  of  removal  to  its  members,  the  hearing  of 
their  appeals  upon  various  occasions,  the  taking  cog- 


1?6  DISCIPLINE. 

nizance  of  their  proposals  of  marriage,  and  the  like* 
The  second  may  comprehend  the  notice  or  obser- 
vance of  the  moral  conduct  of  individuals,  with  a 
view  of  preserving  the  rules,  which  the  Quakers 
have  thought  it  their  duty  to  make,  and  the  testimo- 
nies which  they  have  thought  it  their  duty  to  bear, 
as  a  christian  people.  It  is  to  the  latter  part  of  the 
discipline  that  I  shall  principally  confine  myself  in  the 
ensuing  part  of  my  work. 

Nothing  is  more  true  than  that,  when  men  err  in 
their  moral  practice,  it  is  not  for  want  of  good  pre- 
cepts or  of  wholesome  advice.  There  are  few  books 
from  which  we  cannot  collect  some  moral  truths ; 
and  few  men  so  blind,  as  not  to  be  able  to  point 
out  to  us  the  boundaries  of  moral  good.  The  pages 
of  revelation  have  been  long  unfolded  to  our  view, 
and  diffusively  spread  among  us.  We  have  had  the 
advantage  too  of  having  their  contents  frequently 
and  publicly  repeated  into  our  ears.  And  yet,  know- 
ing what  is  right,  we  cannot  pursue  it.  We  go  off, 
on  the  other  hand,  against  our  better  knowledge,  into 
the  road  to  evil.  Now,  it  was  the  opinion  of  George 
Fox,  that  something  might  be  done  to  counteract 
this  infirmity  of  human  nature,  or  to  make  a  man  keep 
up  to  the  precepts  which  he  believed  to  have  been 
divinely  inspired,  or,  in  other  words,  that  a  system 


DISCIPLINE.  i?7 

of  Discipline  might  be  devised,  for  regulating,  excit- 
ing, and  preserving  the  conduct  of  a  Christian. 

This  system  he  at  length  completed,  and,  as  he 
believed,  with  the  divine  aid,  and  introduced  it  into  the 
society  with  the  approbation  of  those  who  belonged 
to  it. 

The  great  principle,  upon  which  he  founded  it, 
was,  that  every  christian  was  bound  to  watch  over 
another  for  his  good.  This  principle  included  two 
ideas.  First,  that  vigilance  ever  the  moral  conduct 
of  individuals  was  a  christian  duty.  Secondly,  that 
any  interfere noe  with  persons,  who  might  err,  was 
solely  for  their  good.  Their  reformation  was  to  be 
die  only  object  in  view.  Hence  religious  advice  was 
necessary.  Hence  it  was  to  be  administered  with 
tenderness  and  patience.  Hence  nothing  was  to  be 
left  undone,  while  there  was  a  hope  that  any  thing 
could  be  done,  for  their  spiritual  welfare. 

From  this  view  of  the  subject  he  enjoined  it  to  all 
the  members  of  his  newly  formed  society,  to  be 
watchful  over  the  conduct  of  one  another,  and  not  to 
hesitate  to  step  in  for  the  recovery  of  those,  whom 
they  might  discover  to  be  overtaken  with  a  fault. 

He  enjoined  it  to  them  again,  that  they  should 
follow  the  order  recommended  by  Jesus  Christ  upon 
such  occasions,     (p)  "  If  thy  brother  shall  trespass 

(p)  Matt.  18.  15,  16,  17. 
VOL.  1*.  7. 


178  DISCIPLINE. 

against  thee,  go  and  tell  him  his  fault  between  thee 
and  him  alone.  If  he  shall  hear  thee,  thou  hast  gain- 
ed thy  brother.  But  if  he  will  not  hear  thee,  then 
take  with  thee  one  or  two  more,  that  in  the  mouth  of 
two  or  three  witnesses  every  word  may  be  estab- 
lished. And  if  he  shall  neglect  to  hear  them,  tell  it 
unto  the  church;  but,  if  he  neglect  to  hear  the 
church,  let  him  be  unto  thee  as  a  Heathen- man  or  a 
Publican." 

For  the  carrying  of  this  system  into  execution  in 
the  order  thus  recommended,  he  appointed  Courts, 
or  meetings  for  dicipline,  as  the  Quakers  call  them, 
with  the  approbation  of  the  society,  where  the  case  of 
the  disorderly  should  be  considered,  if  it  should  be 
brought  to  the  cognizance  of  the  church  ;  and  where 
a  record  should  be  kept  of  the  proceedings  of  the  so- 
ciety respecting  it.  In  these  courts  or  meetings  the 
poor  were  to  have  an  equal  voice  with  the  rich. — 
There  was  to  be  no  distinction  but  in  favour  of  reli- 
gious worth.  And  here  it  is  to  be  remarked,  that 
he  was  so  desirous,  that  the  most  righteous  judgment 
should  be  pronounced  upon  any  offender,  that  he 
abandoned  the  usual  mode  of  decision,  in  general  so 
highly  valued,  by  a  majority  of  voices,  and  recom- 
mended the  decision  to  be  made  according  to  the  ap- 
parent will  of  the  virtuous,  who  might  be  present. — 
And  as  expulsion  from  membership  with  the  church 


DISCIPLINE.  179 

was  to  be  considered  as  die  heaviest  punishment, 
which  the  Quakers,  as  a  religious  body,  could  inflict, 
he  gave  the  offender  an  opportunity  of  appealing  to 
meetings,  different  from  those  in  which  the  sentence 
had  been  pronounced  against  him,  and  where  the  de- 
cisive voices  were  again  to  be  collected  from  the  pre- 
ponderant  weight  of  religious  character. 

He  introduced  also  into  his  system  of  dicipline 
privileges  in  favour  of  women,  which  marked  his 
sense  of  justice,  and  the  strength  and  liberality  of 
his  mind.  The  men  he  considered  undoubtedly  as 
the  heads  of  the  church,  and  from  whom  all  laws 
concerning  it  ought  to  issue.  But  he  did  not  deny 
women  on  that  account  any  power,  which  he  thought 
it  would  be  proper  for  them  to  hold.  He  believed 
them  to  be  capable  of  great  usefulness,  and  therefore 
admitted  them  to  the  honour  of  being,  in  his  own 
society,  of  nearly  equal  importance  with  the  men.— 
In  the  general  duty,  imposed  upon  members,  of 
watching  over  one  another,  he  laid  it  upon  the  wo- 
men, to  be  particularly  careful  in  observing  the  mor- 
als of  those  of  their  own  sex.  He  gave  them  also 
meetings  for  dicipline  of  their  own,  with  the  power, 
of  recording  their  own  transactions,  so  that  women 
were  to  act  among  courts  or  meetings  of  women,  as 
men  among  those  of  men.  There  was  also  to  be  no 
office  in  the  society  belonging  to  the  men,  but  he 


180  DISCIPLINE. 

advised  there  should  be  a  corresponding  one  belong- 
ing to  the  women.  By  this  new  and  impartial  step  he 
raised  the  women  of  his  own  community  beyond  the 
level  of  women  in  others,  and  laid  the  foundation  of 
that  improved  strength  of  intellect,  dignity  of  mind, 
capability  of  business,  and  habit  of  humane  offices, 
which  are  so  conspicuous  among  Female- Quakers  at 
the  present  day. 

With  respect  to  the  numerous  offices,  belonging 
to  the  discipline,  he  laid  it  down  as  a  principle,  that 
the  persons,  who  were  to  fill  them,  were  to  have  no 
other  emolument  or  reward,  than  that,  which  a  faith- 
ful discharge  of  them  would  bring  to  their  own  con- 
sciences. 

These  are  the  general  outlines  of  the  system  of  dis- 
cipline, as  introduced  by  George  Fox.  This  system 
was  carried  into  execution,  as  he  himself  had  formed 
it,  in  his  own  time.  Additions,  however,  have  been 
made  to  it  since,  as  it  seemed  proper,  by  the  society 
at  large.  In  the  time  of  George  Fox,  it  was  laid 
upon  every  member,  as  we  have  seen,  to  watch 
over  his  neighbour  for  his  spiritual  welfare.  But  in 
1698,  the  society  conceiving,  that  what  was  the  bu- 
siness of  every  one  might  eventually  become  the  bu- 
siness of  no  one,  appointed  officers,  whose  particular 
duty  it  should  be  to  be  overseers  of  the  morals  of 
individuals;  thus  hoping,  that  by  the  general  vigil- 


DISCIPLINE.  181 

ance  enjoined  by  George  Fox,  which  was  still  to 
continue,  and  by  the  particular  vigilance  then  ap- 
pointed, sufficient  care  would  be  taken  of  the  morals 
of  the  whole,  body.  In  the  time,  again,  of  George 
Fox,  women  had  only  their  monthly  and  quarterly 
meetings  for  discipline,  but  it  has  since  been  deter- 
mined, that  they  should  have  their  yearly  meetings 
equally  with  the  men.  In  the  time,  again,  of  George 
Fox,  none  but  the  grave  members  were  admitted 
into  the  meetings  for  discipline,  but  it  has  been  since 
agreed,  that  young  persons  should  have  the  privi- 
lege of  attending  them,  and  this,  I  believe,  upon, 
the  notion,  that,  while  these  meetings  would  qualify 
them  for  transacting  the  business  of  the  society,  they 
might  operate  as  schools  for  virtue. 

This  system  of  discipline,  as  thus  introduced  by 
George  Fox,  and  as  thus  enlarged  by  the  society  af- 
terwards, has  not  escaped,  notwithstanding  the  loveli- 
ness of  its  theory,  the  censure  of  the  world. 

It  has  been  considered  in  the  first  place,  as  a  system 
of  espionage,  by  which  one  member  is  made  a  spjr 
upon,  or  becomes  an  informer  against  another.  But 
against  this  charge  it  would  be  observed  by  the  Qua- 
kers, that  vigilance  over  morals  is  unquestionably  a 
christian  duty.  It  would  be  observed  again  that  the 
vigilance  which  is  exercised  in  this  case,  is  not  with 
the  intention  of  mischief,  as  in  the  case  of  spies  and 


182  DISCIPLINE. 

informers,  but  with  the  intention  of  good.  It  is  not 
to  obtain  money,  but  to  preserve  reputation  and  vir. 
tue.  It  is  not  to  persecute  but  to  reclaim.  It  is  not 
to  make  a  man  odious,  but  to  make  him  more  re- 
spectable. It  is  never  an  interference  with  innocence. 
The  watchfulness  begins  to  be  offensive  only,  where 
delinquency  is  begun. 

The  discipline,  again,  has  been  considered  as  too 
great  an  infringement  of  the  liberty  of  those,  who  are 
brought  under  it.  Against  this  the  Quakers  would 
contend,  that  all  persons  who  live  in  civil  society, 

must  give  up  a  portion  of  their  freedom,  that  more 
happiness  and  security  may  be  enjoyed.  So,  when 
men  enter  into  christian  societies,  they  must  part 
with  a  little  of  their  liberty  for  their  moral  good. 

But  whatever  may  be  the  light  in  which  persons,  not 
of  the  society,  may  view  this  institution*  the  Quakers 
submit  to,  and  respect  it.  It  is  possible  there  may 
be  some,  who  may  feel  it  a  restraint  upon  their  con- 
duct, And  there  is  no  doubt,  that  it  is  a  restraint 
upon  those,  who  have  irregular  desires  to  gratify,  or 
destructive  pleasures  to  pursue.  But  generally  speak- 
ing, the  youth  of  the  society,  who  receive  a  consistent 
education,  approve  of  it.  Genuine  Quaker  parents, 
as  I  have  had  occasion  to  observe,  insist  upon  the 
subjugation  of  the  will.  It  is  their  object  to  make 
their  children  lowly,  patient  and  submissive.     Thosr 


DISCIPLINE,  183 

therefore,  who  are  born  in  the  society,  are  born  under 
the  system,  and  are  in  general  educated  for  it.  Those 
who  become  converted  to  the  religion  of  the  society, 
know  beforehand  the  terms  of  their  admission.  And 
it  wi.l  appear  to  all  to  be  at  least  an  equitable  institu- 
tion, because  in  the  administration  of  it,  there  is  no 
exception  of  persons.  The  officers  themselves,  who 
aje  appointed  to  watch  over,  fall  under  the  inspection 
of  the  discipline.  The  poor  may  admonish  the  rich, 
and  the  rich  the  poor.  There  is  no  exception,  in 
short,  either  for  age,  or  sex,  or  station. 

It  is  not  necessary,  at  least  in  the  present  place,  that 
I  should  go  farther,  and  rake  up  all  the  objections, 
that  may  be  urged  upon  this  subject.  I  shall  there- 
fore only  observe  here,  that  the  discipline  of  the  Qua- 
kers, notwithstanding  all  its  supposed  imperfections^ 
whatever  they  may  be,  is  the  grand  foundation-stone, 
upon  which  their  moral  education  is  supported.  It 
is  the  grand  partition  wall  between  them  and  vice. 
If  this  part  of  the  fabric  were  ever  allowed  to  be  un- 
dermined, the  building  would  fall  to  pieces;  and 
though  the  Quakers  might  still  be  known  by  their 
apparel  and  their  language,  they  would  no  longer  be 
so  remarkable  as  they  are  now  generally  confessed  to. 
be,  for  their  moral  character. 


134  DISCIPLINE, 


SECT.  II. 


Manner  of  the  administration  of  the  discipline  of  jjic 
Quakers — Overseers  appointed  to  every  particular 
meeting — Manner  of  reclaiming  an  individual— first 
by  admonition — this  sometimes  successful — secondly 
by  dealing — this  sometimes  successful — but  ifunsuc- 
cessful,  the  offender  is  disowned — but  he  may  ap- 
peal afterwards  to  two  different  courts  or  meetings 
for  redress. — 


JtxAVING  now  given  the  general  outlines  of  the 
discipline  of  the  Quakers,  I  shall  proceed  to  explain  the 
particular  manner  of  the  administration  of  it. 

To  administer  it  effectually  all  individuals  of  the 
society,  as  I  have  just  stated,  whether  men  or  wo- 
men, are  allowed  the  power  of  watching  over  the 
conduct  of  one  another  for  their  good,  and  of  inter, 
fering,  if  they  should  see  occasion. 

But  besides  this  general  care  two  or  more  persons 
of  age  and  experience,  and  of  moral  lives  and  charac* 
ter,  and  two  or  more  women  of  a  similar  description, 
are  directed  to  be  appointed,  to  have  the  oversight  of 
every  congregation  or  particular  meeting  in  the  king- 


DISCIPLINE,  18-5 

dom.     These  persons  are  called  overseers,  because 
it  is  their  duty  to  oversee  their  respective  flocks. 

If  any  of  the  members  should  violate  the  prohibi- 
tions mentioned  in  the  former  part  Of  the  work,  or 
should  become  chargeable  with  injustice,  drunken- 
ness, or  profane  swearing,  or  neglect  of  their  public 
worship,  or  should  act  in  any  way  inconsistently  with 
his  character  as  a  christian,  it  becomes  the  particular 
duty  of  these  overseers,  though  it  is  also  the  duty  of 
the  members  at  large,  to  visit  him  in  private,  to  set  be= 
fore  him  the  error  and  consequences  of  his  conduct, 
and  to  endeavour  by  all  the  means  in  their  power  to  re- 
claim him.  This  act  on  the  part  of  the  overseer  is 
termed  by  the  society  admonishing.  The  circum- 
stances of  admonishing  and  of  being  admonished  are 
known  only  to  the  parties,  except  the  case  should  have 
become  of  itself  notorious  ;  for  secrecy  is  held  sacred 
on  the  part  of  the  persons  who  admonish*  Hence  it 
may  happen,  that  several  of  the  society  may  admonish 
the  same  person,  though  no  one  of  them  knows  that  any 
other  has  been  visiting  him  at  all.  The  offender  may 
be  thus  admonished  by  overseers  and  other  individuals 
for  weeks  and  months  together,  for  no  time  is  fixed 
by  the  society,  and  no  pains  are  supposed  to  be  spared 
for  his  reformation.  It  is  expected,  however,  in  all 
such  admonitions,  that  no  austerity  of  language  or 

Vol.  i.  A  a 


IU  DISCIPLINE. 

manner  should  be  used,  but  that  he  should  be  ad- 
monished in  tenderness  and  love. 

If  an  overseer,  or  any  other  individual,  after  having 
thus  laboured  to  reclaim  another  for  a  considerable 
length  of  time,  finds  that  he  has  not  succeeded  in  his 
work,  and  feels  also  that  he  despairs  of  succeeding  by 
his  own  efforts,  he  opens  the  matter  to  some  other 
overseer,  or  to  one  or  more  serious  members,  and 
requests  their  aid.  These  persons  now  wait  upon 
the  offender  together,  and  unite  their  efforts  in  endea- 
vouring to  persuade  him  to  amend  his  life.  This  act, 
which  now  becomes  more  public  by  the  junction  of 
two  or  three  in  the  work  of  his  reformation,  is  still 
kept  a  secret  from  other  individuals  of  the  society, 
and  still  retains  the  name  of  admonishing. 

It  frequently  happens  that,  during  these  different 
admonitions,  the  offender  sees  his  error,  and  corrects 
his  conduct.  The  visitations  of  course  cease,  and 
he  goes  on  in  the  estimation  of  the  society  as  a  regu- 
lar or  unoffending  member,  no  one  knowing  but  the 
admonishing  persons,  that  he  has  been  under  the  dis- 
cipline of  the  society.  I  may  observe  here,  that  what 
is  done  by  men  to  men  is  done  by  women  to  women, 
the  women  admonishing  and  trying  to  reclaim  those 
of  their  own  sex,  in  the  same  manner. 

Should,  however,  the  overseers,  and  other  persons 
before  mentioned,  find  after  a  proper  length  of  time 


discipline,  w 

that  all  their  united  efforts  have  been  ineffectual,  and 
that  they  have  no  hope  of  success  with  respect  to  his 
amendment,  they  lay  the  case,  if  it  should  be  of  a 
serious  nature,  before  a  (g)  court,  which  has  the  name 
of  the  monthly  meeting.  This  court,  or  meeting, 
make  a  minute  of  the  case,  and  appoint  a  committee 
to  visit  him.  The  committee  in  consequence,  of  their 
appointment  wait  upon  him.  This  act  is  now  consi- 
dered as  a  public  act,  or  as  an  act  of  the  church.  It  is 
not  now  termed  admonishing,  but  changes  its  name 
to  (r)  dealing.  The  offender  too,  while  the  com- 
mittee are  dealing  with  him,  though  he  may  attend 
the  meetings  of  the  society  for  worship,  does  not 
attend  those  of  their  discipline. 

If  the  committee,  after  having  dealt  with  the  offen- 
der according  to  their  appointment,  should  be  satisfied 
that  he  is  sensible  of  his  error,  they  make  a  report 
to  the  monthly  court  or  meeting  concerning  him. 
A  minute  is  then  drawn  up,  in  which  it  is  stated,  that 
he  has  made  satisfaction  for  the  offence.    It  sometimes 

(q)  Certain  acts  of  delinquency  are  reported  to  the  monthly  meet- 
ing, as  soon  as  the  truth  of  the  facts  can  be  ascertained,  such  as  a 
violation  of  the  rides  of  the  society,  with  respect  to  marriage,  payment 
of  tythes,  &c 

(/-)  Women,  though  they  may  admonish,  cannot  deal  with,  women, 
this  being  an  act  of  the  church,  till  the}'  have  consulted  the  meetings 
•f  the  men.  Men  are  generally  joined  with  wnmen  in  the  commission 
for  tills  purpose. 


V85  DISCIPLINE. 

happens,  that  he  himself  sends  to  the  same  meeting  a 
written  acknowledgement  of  his  error.  From  this 
time  he  attends  the  meetings  for  discipline  again,  and 
is  continued  in  the  society,  as  if  nothing  improper 
had  taken  place.  Nor  is  any  one  allowed  to  reproach 
him  for  his  former  faults. 

Should,  however,  all  endeavours  prove  ineffectual, 
and  should  the  committee,  after  having  duly  laboured 
with  the  offender,  consider  him  at  last  as  incorrigible, 
they  report  their  proceedings  to  the  monthly  meeting. 
He  is  then  publicly  excluded  from  membership,  or, 
as  it  is  called,  (s)  disowned.  This  is  done  by  a  dis- 
tinct document,  called  a  testimony  of  disownment,  in 
which  the  nature  of  the  offence,  and  the  means  that 
Jjave  been  used  to  reclaim  him,  are  described.  A 
wish  is  also  generally  expressed  in  this  document,  that 
he  may  repent,  and  be  taken  into  membership  again. 
A  copy  of  this  minute  is  always  required  to  be  given 
to  him. 

If  the  offender  should  consider  this  act  of  disown-* 
ing  him  as  an  unjust  proceeding,  he  may  appeal  to 
a  higher  tribunal,  or  to  the  quarterly  court,  or  meet- 
ing. This  quarterly  court  or  meeting,  then  appoint 
a  committee,  of  which  no  one  of  the  monthly  meeting 
that  condemned  him  can  be  a  member,  to  reconsider 

(*)  Women  cannot  disown,  the  power  of  disowning,  as  an  act  of  the 
•hurch,  being  vested  in  the  meetings  of  the  men. 


DISCIPLINE.  !89 

his  case.  Should  this  committee  report,  and  the 
quarterly  meeting  in  consequence  decide  against  him, 
he  may  appeal  to  the  yearly.  This  latter  meeting 
is  held  in  London,  and  consists  of  deputies  and  others 
from  all  parts  of  the  kingdom.  The  yearly  meeting 
then  appoint  a  committee  of  twelve  deputies,  taken 
from  twelve  quarterly  meetings,  none  of  whom  can 
be  from  the  quarterly  meeting  that  passed  sentence 
against  him,  to  examine  his  case  again.  If  this  com- 
mittee should  confirm  the  former  decisions,  he  may 
appeal  to  the  yearly  meeting  at  large  ;  but  beyond 
this  there  is  no  appeal.  But  if  he  should  even  be 
disowned  by  the  voice  of  the  yearly  meeting  at  large, 
he  may,  if  he  lives  to  give  satisfactory  proof  of  his 
amendment,  and  sues  for  readmission  into  the  soci- 
etv,  be  received  into  membership  again  ;  but  he  can 
only  be  received  through  the  medium  of  the  monthly 
meeting,  by  which  he  was  first  disowned,, 


190  DISCIPLINE. 

SECT.  III. 

Txvo  charges  usually  brought  against  this  administra- 
tion of  the  discipline — that  it  is  managed  -with  an 
authoritative  spirit — and  that  it  is  managed  par- 
tially— these  charges  considered. 


JLjLS  two  charges  are  usually  brought  against  the 
administration  of  that  part  of  the  discipline,   which . 
lias  been  just  explained,  I  shall  consider  them  in  this 
place. 

The  first  usually  is,  that,  though  the  Quakers  ab- 
hor what  they  call  the  authority  of  priest  craft,  yet 
some  overseers  possess  a  portion  of  the  spirit  of  ec- 
clesiastical dominion  ;  that  they  are  austere,  authori- 
tative, and  over  bearing  in  the  course  of  the  exercise 
of  their  office,  and  that,  though  the  institution  may 
be  of  christian  origin,  it  is  not  always  conducted  by 
these  with  a  christian  spirit.  To  this  first  charge  I 
shall  make  the  following  reply. 

That  there  may  be  individual  instances,  where 
this  charge  may  be  founded,  I  am  neither  disposed, 
nor  qualified,  to  deny.  Overseers  have  their  differ- 
ent tempers,  like  other  people ;  and  the  exercise  of 


DISCIPLINE.  191 

dominion  has  unquestionably  a  tendency  to  spoil  the 
heart.  So  far  there  is  an  opening  for  the  admission 
of  this  charge.  But  it  must  be  observed,  on  the 
other  hand,  that  the  persons,  to  be  chosen  overseers, 
are  to  be  by  the  laws  of  the  society  (t)  "  as  upright 
and  unblameable  in  their  conversation,  as  they  can 
be  found,  in  order  that  the  advice,  which  they  shall 
occasionally  administer  to  other  friends,  may  be  the 
better  received,  and  carry  with  it  the  greater  weight 
and  force  on  the  minds  of  those,  whom  they  shall  be 
concerned  to  admonish."  It  must  be  observed  again 
that  it  is  expressly  enjoined  them,  that  "  they  are  to 
exercise  their  functions  in  a  meek,  calm,  and  peace- 
able spirit,  in  order  that  the  admonished  may  see 
that  their  interference  with  their  conduct  proceeds 
from  a  principle  of  love  and  a  regard  for  their  good; 
and  preservation  in  the  truth." 

And  it  must  be  observed  again,  that  any  violation 
of  this  injunction  would  render  them  liable  to  be  ad- 
monished by  others,  and  to  come  under  the  discipline 
themselves. 

The  second  charge  is,  that  the  discipline  is  admin- 
istered, partially;  or  that  more  favour  is  shewn  to  the 
rich  than  to  the  poor,  and  that  the  latter  are  sooner 
disowned  than  the  former  for  the  same  faults. 

•4N  Book  of  extracts-. 


192  DISCIPLINE. 

This  latter  charge  has  probably  arisen  from  a  vul. 
gar  notion,  that,  as  the  poor  are  supported  by  the 
society,  there  is  a  general  wish  to  get  rid  of  them.— 
But  this  notion  is  not  true.  There  is  more  than  or- 
dinary caution  in  disowning  those  who  are  objects  of 
support,  add  to  which,  that,  as  some  of  the  most 
orderly  members  of  the  body  are  to  be  found  among 
the  poor,  an  expulsion  of  these,  in  a  hasty  manner, 
would  be  a  diminution  of  the  quantum  of  respecta- 
bility, or  of  the  quantum  of  moral  character,  of  the 
society  at  large. 

In  examining  this  charge,  it  must  certainly  be  al= 
lowed,  that  though  the  principle  "  of  no  respect  of 
persons"  is  no  where  carried  to  a  greater  length  than 
in  the  Quaker  Society,  yet  we  may  reasonably  expect 
to  find  a  drawback  frcm  the  full  operation  of  it  in  a 
variety  of  causes.  We  are  all  of  us  too  apt,  in  the 
first  place,  to  look  up  to  the  rich,  but  to  look  down 
upon  the  poor.  We  are  apt  to  court  the  good  will 
of  the  former,  when  we  seem  to  care  very  little  even 
whether  we  offend  the  latter.  The  rich  themselves 
and  the  middle  classes  of  men  respect  the  rich  more 
than  the  poor ;  r„nd  the  poor  shew  more  respect  to 
the  rich  than  to  one  another.  Hence  it  is  possible, 
that  a  poor  man  may  find  more  reluctance  in  entering 
the  doors  of  a  rich  man  to  admonish  him,  than  one 
who  is  rich  to  enter  the  doors  of  the  poor  for  the 


DISCIPLINE.  19$ 

same  purpose,   men,  again,   though  they  may  be 
equally  good,  may  not  have  all  the  same  strength  of 
character.     Some  overseers  may  be  more  timid  than 
others,   and  this  timidity  may  operate  upon  them 
more  in  the  execution  of  their  duty  upon  one  class 
of  individuals,  than  upon  another.    Hence  a  rich  man 
may  escape  for  a  longer  time  without  admonition, 
than  a  poorer  member.     But  when  the  ice  is  once 
broken ;  when  admonition  is  once  begun  ;  when  re- 
spectable persons  have  been  called  in  by  overseers  or 
others,   those  causes,  which  might  be  preventive  of 
justice,  will  decrease ;   and,  if  the  matter  should  be 
carried  to  a  monthly  or  a  quarterly  meeting,  they  will 
wholly  vanish.      For  in  these  courts  it  is  a  truth, 
that  those,  who  are  the  most  irreproachable  for  their 
lives,  and  the  most  likely  of  course  to  decide  justly 
on  any  occasion,  are  the  most  attended  to,  or  carry 
the  most  weight,  when  they  speak  publicly.     Now 
these  are  to  be  found  principally  in  the  low  and  mid- 
dle classes,  and  these,  in  all  societies,   contain  the 
greatest   number  of  individuals.      As  to  the  very 
rich,  these  are  few  indeed  compared  with  the  rest, 
and  these  may  be  subdivided  into  two  classes  forthe 
farther  elucidation  of  the  point.     The  first  will  con- 
sist of  men,  who  rigidly  follow  the  rules  of  the  soci- 
ety, and  are  as  exemplary  as  the  very  best  of  the 
members.     The  second  will  consist  of  those,  who 

VOL.  i,  b  fe 


194  DISCIPLINE. 

are  members  according  to  the  letter,  but  not  accord- 
ing to  the  spirit,  and  who  are  content  with  walking  in 
the  shadow,  that  follows  the  substance  of  the  body. 
Those  of  the  first  class  will  do  justice,  and  they  will 
have  an  equal  influence  with  any.  Those  of  the  se- 
cond, whatever  may  be  their  riches,  or  whatever  they 
may  say,  are  seldom  if  ever  attended  to  in  the  admin- 
istration of  the  discipline. 

From  hence  it  will  appear,  that  if  there  be  any  par- 
tiality in  the  administration  of  this  institution,  it  will 
consist  principally  in  this,  that  a  rich  man  may  be 
suffered  in  particular  cases,  to  go  longer  without  ad- 
monition than  a  poorer  member ;  but  that  after  admo- 
nition has  been  begun,  justice  will  be  impartially 
administered ;  and  that  the  charges  of  a  preference, 
where  disowning  is  concerned,  has  no  solid  foundation 
for  its  support. 


DISCIPLINE.  I9i 


SECT.  IV. 


Three  great  principles  discoverable  in  the  discipline,  as 
hitherto  explained — these  applicable  to  the  discipline 
of  larger  societies,  or  to  the  criminal  codes  of  states 
— lamentable,  that  as  Christian  principles,  they  have 
not  been  admitted  into  oar  own — Quakers,  as  far  as 
they  have  had  influence  in  legislation,  have  adopted 
them — exertions  of  William  Penn — Legislature  of 
Pennsylvania  an  example  to  other  countries  in  this 
particular. 


JL  FIND  it  almost  impossible  to  proceed  to  the  great 
courts  or  meetings  of  the  Quakers,  which  I  had  allot- 
ted for  my  next  subject,  without  stopping  a  while  to 
make  a  few  observations  on  the  principles  of  that 
part  of  the  discipline,  which  I  have  now  explained. 

It  may  be  observed,  first,  that  the  great  object  of 
this  part  of  the  discipline  is  the  reformation  of  the 
offending  person :  secondly,  that  the  means  of  effect- 
ing this  object  consists  of  religious  instruction  or 
advice  :  and  thirdly,  that  no  pains  are  to  be  spared, 
and  no  time  to  be  limited,  for  the  trial  of  these  means, 
or,  in  other  words,  that  nothing  is  to  be  left  undone, 


296  DISCIPLINE. 

while  there  is  a  hope  that  the  offender  may  be  reclaim- 
ed.  Now  these  principles  the  Quakers  adopt  in  the 
exercise  of  their  discipline,  because,  as  a  Christian 
community,  they  believe  they  ought  to  be  guided  only 
by  Christian  principles,  and  they  know  of  no  other, 
which  the  letter,  or  the  spirit  of  Christianity,  can  war- 
rant. 

I  shall  trespass  upon  the  patience  of  the  reader  in 
this  place,  only  till  I  have  made  an  application  of  these 
principles,  or  till  I  have  shewn  him  how  far  these 
might  be  extended,  and  extended  with  advantage  to 
morals,  beyond  the  limits  of  the  Quaker-society,  by 
being  received  as  the  basis,  upon  which  a  system  of 
penal  laws  might  be  founded,  among  larger  societies, 
or  states. 

It  is  much  to  be  lamented,  that  nations,  professing 
Christianity,  should  have  lost  sight,  in  their  various 
acts  of  legislation,  of  Christian  principles  :  or  that 
they  should  not  have  interwoven  some  such  beautiful 
principles  as  those,  which  we  have  seen  adopted  by 
the  Quakers,  into  the  system  of  their  penal  laws.  But 
if  this  negligence  or  omission  would  appear  worthy 
of  regret,  if  reported  of  any  Christian  nation,  it  would 
appear  most  so,  if  reported  of  our  own,  where  one 
would  have  supposed,  that  the  advantages  of  civil  and 
religious  liberty,  and  those  of  a  reformed  religion, 
would  have  had  their  influence  in  the  correction  of  our 


DISCIPLINE.  197 

judgments,  and  in  the  benevolent  dispositions  of  our 
will.  And  yet  nothing  is  more  true,  than  that  these 
good  influences  have  either  never  been  produced,  or, 
if  produced,  that  they  have  never  been  attended  to, 
upon  this  subject.  There  seems  to  be  no  provision 
for  religious  instruction  in  our  numerous  prisons. 
We  seem  to  make  no  patient  trials  of  those,  who  are 
confined  in  them,  for  their  reformation.  But,  on  the 
other  hand,  we  seem  to  hurry  them  off  the  stage  of 
life,  by  means  of  a  code,  which  annexes  death  to  two 
hundred  different  offences,  as  if  we  had  allowed  our 
laws  to  be  written  by  the  bloody  pen  of  the  pagan 
Draco.  And  it  seems  remarkable,  that  this  system 
should  be  persevered  in,  when  we  consider  that  death, 
as  far  as  the  experiment  has  been  made  in  our  own 
country,  has  little  or  no  effect  as  a  punishment  for 
crimes.  Forgery,  and  the  circulation  of  forged  pa- 
per, and  the  counterfeiting  of  the  money  of  the  realm, 
are  capital  offences,  and  are  never  pardoned.  And 
yet  no  offences  are  more  frequently  committed  than 
these.  And  it  seems  still  more  remarkable,  when  we 
consider,  in  addition  to  this,  that  in  consequence  of 
the  experiments,  made  In  other  countries,  it  seems  to 
be  approaching  fast  to  an  axiom,  that  crimes  are  less 
frequent,  in  proportion  as  mercy  takes  place  of  severi- 
ty, or  as  there  are  judicious  substitutes  for  the  pun- 
ishment of  death, 


iss  DISCIPLINE. 

I  shall  not  inquire,  in  this  place,  how  far  the  right 
of  taking  away  life  on  many  occasions,  which  is  sanc- 
tioned by  the  law  of  the  land,  can  be  supported  on  the 
ground  of  justice,  or  how  far  a  greater  injury  is  done 
bv  it,  than  the  injury  the  criminal  has  himself  done. 
As  Christians,  it  seems  that  we  should  be  influenced 
by  Christian  principles.     Now  nothing  can  be  more 
true,  than  that  Christianity  commands  us  to  be  tender 
hearted  one  to  another,  to  have  a  tender  forbearance 
one  with  another,  and  to  regard  one  another  as  breth- 
ren.    We  are  taught  also  that  men,  independently  of 
their  accountableness  to  their  omit  governments,  are 
accountable  for  their  actions  in  a  future  state,  and 
that  punishments  are  unquestionably  to  follow.     But 
where  are  our  forbeara.  ce  and  our  love,  where  is  our 
regard  for  the  temporal  and  eternal  interests  of  man, 
where  is  our  respect  for  the  principles  of  the  gospel, 
if  we  make  the  reformation  of  a  criminal  a  less  object 
than  his  punishment,  or  if  we  consign  him  to  death, 
in  the  midst  of  his  sins,  without  having  tried  all  the 
means  in  our  power  for  his  recovery  ? 

Had  the  Quakers  been  the  legislators  of  the  world, 
they  had  long  ago  interwoven  the  principles  of  their 
discipline  into  their  penal  codes,  and  death  had  been 
long  ago  abolished  as  a  punishment  for  crimes.  As 
far  as  they  have  had  any  power  with  legislatures,  they 
have  procured  an  attention  to  these  principles.  George 


DISCIPLINE.  199 

Fox  remonstrated  with  the  judges  in  his  time  on  the 
subject  of  capital  punishments.  But  the  Quakers 
having  been  few  in  number,  compared  with  the  rest 
of  their  countrymen,  and  having  had  no  seats  in  the 
legislature,  and  no  predominant  interest  with  the  mem- 
bers of  it,  they  have  been  unable  to  effect  any  change 
in  England  on  this  subject.  In  Pennsylvania,  how- 
ever, where  they  were  the  original  colonists,  they  have 
had  influence  with  their  own  government,  and  they 
have  contributed  to  set  up  a  model  of  jurisprudence, 
worthy  of  the  imitation  of  the  world. 

William  Penn,  on  his  arrival  in  America,  formed  a 
code  of  laws  chiefly  on  Quaker  principles,  in  which, 
however,  death  was  inscribed  as  a  punishment,  but  it 
was  confined  to  murder.  Queen  Anne  set  this  code 
aside,  and  substituted  the  statute  and  common  law  of 
the  mother  country.  It  was,  however,  resumed  in 
time,  and  acted  upon  for  some  years,  when  it  was  set 
aside  by  the  mother  country  again.  From  this  time 
it  continued  dormant  till  the  separation  of  America 
irom  England.  But  no  sooner  had  this  event  taken 
place,  which  rendered  the  American  states  their  own 
legislators,  than  the  Pennsylvanian  Quakers  began  to 
aim  at  obtaining  an  alteration  of  the  penal  laws.  In 
this  they  were  joined  by  worthy  individuals  of  other 
denominations  ;  and  these,  acting  in  union,  procured 
from  the  legislature  of  Pennsylvania,  in  the  year  1786, 


200  DISCIPLINE. 

a  reform  of  the  criminal  code.  This  reform,  how- 
ever, was  not  carried,  in  the  opinion  of  the  Q  akers, 
to  a  sufficient  length.  Accordingly,  they  took  the 
lead  again,  and  exerted  themselves  afresh  upon  this 
subject.  Many  of  them  formed  themselves  into  a 
society  "  for  alleviating  the  miseries  of  public  pri- 
sons." Other  persons  co-operated  with  them  in  this 
undertaking  also.  At  length,  after  great  perseverance, 
they  prevailed  upon  the  same  legislature,  in  the  year 
1790,  to  try  an  ameliorated  system.  This  trial  an- 
swered so  well,  that  the  same  legislature  again,  in  the 
year  1794,  established  an  act,  in  which  several  Quaker 
principles  were  incorporated,  and  in  which  only  the 
crime  of  premeditated  murder  was  punishable  with 
death. 

As  there  is  now  but  one  capital  offence  in  Pennsylva- 
nia, punishments  for  other  offences  are  made  up  of 
fine,  imprisonment,  and  labour  ;  and  these  are  award- 
ed separately  or  conjointly,  according  to  the  magni- 
tude of  the  crime. 

When  criminals  have  been  convicted,  and  sent  to 
fhe  great  gaol  of  Philadelphia  to  undergo  their  pun- 
ishment, it  is  expected  of  them  that  they  should  main- 
tain themselves  out  of  their  daily  labour  ;  that  they 
should  pay  for  their  board  and  washing,  and  also  for 
the  use  of  their  different  implements  of  labour  ;  and 
that  they  should  defray  the  expences  of  their  com- 


DISCIPLINE.  201 

mitment,  and  of  their  prosecutions  and  their  trials* 
An  account  therefore  is  regularly  kept  against  them, 
and  if  at  the  expiration  of  the  term  of  their  punish- 
ment, there  should  be  a  surplus  of  money  in  their 
favour,  arising  out  of  the  produce  of  their  work,  it 
is  given  to  them  on  their  discharge. 

An  agreement  is  usually  made  about  the  price  of 
prison- labour  between  the  inspector  of  the  gaol  and 
the  employers  of  the  criminals. 

As  reformation  is  now  the  great  object  in  Pensyl- 
Vania,  where  offences  have  been  committed,  it  is  of 
the  first  importance  that  the  gaoler  and  the  different 
inspectors  should  be  persons  of  moral  character* 
Good  example,  religious  advice,  and  humane  treat- 
ment on  the  part  of  these,  will  have  a  tendency  to 
produce  attention,  respect,  and  love  on  the  part  of  the 
prisoners,  and  to  influence  their  moral  conduct. 
Hence  it  is  a  rule  never  to  be  departed  from,  that  none 
are  to  be  chosen  as  successors  to  these  different  offi- 
cers, but  such,  as  shall  be  found  on  inquiry  to  have 
been  exemplary  in  their  lives. 

As  reformation,  again,  is  now  the  great  object, 
no  corporal  punishment  is  allowed  in  the  prison. 
No  keeper  can  strike  a  criminal.  Nor  can  any  crimi- 
nal be  put  into  irons.  All  such  punishments  are 
considered  as  doing  harm.  They  tend  to  extirpate  a 
sense  of  shame.     They  tend  to  degrade  a  man,  and 

Vol.  i.  r,  r 


202  *     DISCIPLINE, 

to  make  him  consider  himself  as  degraded  in  his  own 
eyes ;  whereas  it  is  the  design  of  this  change  in  the 
penal  system,  that  he  should  be  constantly  looking  up 
to  the  restoration  of  his  dignity  as  a  man,  and  to  the 
recovery  of  his  moral  character. 

As  reformation,  again,  is  now  the  great  object,  the 
following  (u)  system  is  adopted.  No  intercourse  is 
allowed  between  the  males  and  the  females,  nor  any 
between  the  untried  and  the  convicted  prisoners. 
While  they  are  engaged  in  their  labour,  they  are 
allowed  to  talk  only  upon  the  subject,  which  immedi- 
ately relates  to  their  work.  All  unnecessary  conver 
sation  is  forbidden.  Profane  swearing  is  never  over- 
looked. A  strict  watch  is  kept,  that  no  spirituous 
liquors  may  be  introduced.  Care  is  taken  that  all  the 
prisoners  have  the  benefit  of  religious  instruction. 
The  prison  is  accordingly  open,  at  stated  times,  to  the 
pastors  of  the  different  religious  denominations  of  the 
place.  And  as  the  mind  of  man  may  be  worked  upon 
by  rewards  as  well  as  by  punishments,  a  hope  is  held 
out  to  the  prisoners,  that  the  time  of  their  confinement 
may  be  shortened  by  their  good  behaviour.     For  the 

(a)  As  cleanliness  is  connected  with  health,  and  health  with  morals, 
the  prisoners  are  obliged  to  wash  and  clean  themselves  every  morning 
before  their  work,  and  to  bathe  in  the  summer-season,  in  a  large  reser- 
voir of  water,  which  is  provided  in  the  court  yard  of  the  prison  for  this 
purpose. 


DISCIPLINE.  203 

inspectors,  if  they  have  reason  to  believe  that  a  solid 
reformation  has  taken  place  in  any  individual,  have 
a  power  of  interceding  for  his  enlargement,  and  the 
executive  government  of  granting  it,  if  they  think  it 
proper.  In  the  case,  where  the  prisoners  are  refrac- 
tory, they  are  usually  put  into  solitary  confinement, 
and  deprived  of  the  opportunity  of  working.  During 
this  time  the  expences  of  their  board  and  washing  are 
going  on,  so  that  they  are  glad  to  get  into  employment 
again,  that  they  may  liquidate  the  debt,  which,  since 
the  suspension  of  their  labour,  has  been  accruing  to 
the  gaol. 

In  consequence  of  these  regulations,  those  who 
visit  the  criminals  in  Philadelphia  in  the  hours  of  their 
labour,  have  more  the  idea  of  a  large  manufactory,  than 
of  a  prison.  They  see  nail-makers,  sawyers,  carpen- 
ters, joiners,  weavers,  and  others,  all  busily  employed. 
They  see  regularity  and  order  among  these.  And  as 
no  chains  are  to  be  seen  in  the  prison,  they  seem  to 
forget  their  situation  as  criminals,  and  to  look  upon 
them  as  the  free  and  honest  labourers  of  a  commu- 
nity following  their  respective  trades. 

In  consequence  of  these  regulations,  great  advanta- 
ges have  arisen  both  to  the  criminals,  and  to  the  state. 
The  state  has  experienced  a  diminution  of  crimes  to 
the  amount  of  one  half  since  the  change  of  the  penal 
system,  and  the  criminals  have  been  restored,  in  a 


204  DISCIPLINE. 

great  proportion,  from  the  gaol  to  the  community, 
as  reformed  persons.  For  few  have  been  known  to 
stay  the  whole  term  of  their  confinement.  But  no 
person  could  have  had  any  of  his  time  remitted  him, 
except  he  had  been  considered  both  by  the  inspectors 
and  the  executive  government  as  deserving  it.  This 
circumstance  of  permission  to  leave  the  prison  before 
the  time  expressed  in  the  sentence,  is  of  great  impor- 
tance to  the  prisoners.  For  it  operates  as  a  certify 
cate  for  them  of  their  amendment  to  the  world  at 
large*  Hence  no  stigma  is  attached  to  them  for 
having  been  the  inhabitants  of  a  prison.  It  may  be 
observed  also,  that  some  of  the  most  orderly  and  in- 
dustrious, and  such  as  have  worked  at  the  most 
profitable  trades,  have  had  sums  of  money  to  take 
on  their  discharge,  by  which  they  have  been  able  to 
maintain  themselves  honestly,  till  they  could  get  into 
employ. 

Such  is  the  state,  and  such  the  manner  of  the  exe^ 
cution  of  the  penal  laws  of  Pensylvania,  as  founded 
upon  Quaker-principles,  so  happy  have  the  effects 
of  this  new  system  already  been,  that  it  is  supposed 
it  will  be  adopted  by  the  other  American  States. 

May  the  example  be  universally  followed  !  May  it 
be  universally  received  as  a  truth,  that  true  policy  is 
inseparable  from  virtue ;  that  in  proportion  as  princi- 
ples become  lovely  on  account  of  their  morality,  they 


DISCIPLINE.  205 

will  become  beneficial,  when  acted  upon,  both  to  in. 
dividuals  and  to  States  ;  or  that  legislators  cannot 
raise  a  constitution  upon  so  fair  and  firm  a  founda- 
tion, as  upon  the  gospel  of  Jesus  Christ ! 


CHAP.  II. 

Monthly  court  or  meeting — constitution  of  this  meet- 
ing— each  county  is  usually  divided  into  parts — in 
each  of  these  parts  or  divisions  are  several  meeting' 
houses ',  which  have  their  several  congregations  at- 
tached to  them — one  meeting-house  in  each  division 
is  fixed  upon  for  transacting  the  business  of  all  the 
congregations  in  that  division — deputies  appointed 
from  every  particular  meeting  or  congregation  in 
each  division  to  the  place  fixed  upon  for  transacting 
the  business  within  it — nature  of  the  business  to  be 
transacted — women  become  deputies,  and  transact 
business,  equally  with  the  men. 


L  COME,  after  this  long  digression,  to  the  courts 
of  the  Quakers.  And  here  I  shall  immediately  pre- 
mise, that  I  profess  to  do  little  more  than  to  give 


206  DISCIPLINE. 

a  general  outline  of  these.  I  do  not  intend  to  explain 
the  proceedings,  preparatory  to  the  meetings  there, 
or  to  state  all  the  exceptions  from  general  rules,  or  to 
trouble  the  memory  of  the  reader  with  more  circum- 
stances than  will  be  sufficient  to  enable  him  to  have 
a  general  idea  of  this  part  of  the  discipline  of  the 
Quakers. 

The  Quakers  manage  their  discipline  by  means  of 
monthly,  quarterly,  and  yearly  courts,  to  which,  how- 
ever they  themselves  uniformly  give  the  name  of 
meetings. 

To  explain  the  nature  and  business  of  the  monthly 
or  first  of  these  meetings,  I  shall  fix  upon  some  county 
in  my  own  mind,  and  describe  the  business,  that  is 
usually  done  in  this  in  the  course  of  the  month.  For 
as  the  business,  which  is  usually  transacted  in  any  one 
county,  is  done  by  the  Quakers  in  the  same  manner 
and  in  the  same  month  in  another,  the  reader,  by 
supposing  an  aggregate  of  counties,  may  easily  ima- 
gine, how  the  whole  business  of  the  society  is  done 
for  the  whole  kingdom. 

The  Quakers  (v)  usually  divide  a  county  into  a 
number  of  parts,  according  to  the  Quaker-population 
of  it.     In  each  of  these  divisions  there  are  usually 

(t»)  This  was  the  ancient  method,  when  the  society  was  numerous 
in  every  county  of  the  kingdom,  and  the  principle  is  still  followed  accor- 
iling  to  existing  circumstances. 


DISCIPLINE.  2or 

several  meeting-houses,  and  these  have  their  several 
congregations  attached  to  them.  One  meeting-house, 
however,  in  each  division,  is  usually  fixed  upon  for 
transacting  the  business  of  all  the  congregations  that 
are  within  it,  or  for  the  holding  of  these  monthly 
courts.  The  different  congregations  of  the  Quakers, 
or  the  members  of  the  different  particular  meetings, 
which  are  settled  in  the  northern  part  of  the  county, 
are  attached  of  course  to  the  meeting-house,  which 
has  been  fixed  upon  in  the  northern  division  of  it 
because  it  gives  them  the  least  trouble  to  repair  to  it 
on  this  occasion.  The  members  of  those  asrain, 
which  are  settled  in  the  southern,  or  central,  or  other 
parts  of  the  county,  are  attached  to  that,  which  has 
been  fixed  upon  in  the  southern,  or  central,  or  other 
divisions  of  it,  for  the  same  reason.  The  different 
congregations  in  the  northern  division  of  the  county 
appoint,  each  of  them,  a  set  of  deputies  once  a  month, 
which  deputies  are  of  both  sexes,  to  repair  to  the 
meeting-house,  which  has  been  thus  assigned  them. 
The  different  congregations  in  the  southern,  central, 
or  other  divisions,  appoint  also,  each  of  them,  others, 
to  repair  to  that,  which  has  been  assigned  them  in  like 
manner.  These  deputies  are  all  of  them  previously 
instructed  in  the  matters,  belonging  to  the  congrega- 
tions, which  they  respectively  represent. 


2  08  DISCIPLINE. 

At  length  the  day  arrives  for  the  monthly  meeting- 
The  deputies  make  ready  to  execute  the  duties  com- 
mitted to  their  trust.  They  repair,  each  sett  of  them, 
to  their  respective  places  of  meeting.  Here  a  num- 
ber of  Quakers,  of  different  ages  ar.d  of  both  sexes, 
from  their  different  divifsions,  repair  also.  It  is 
expected  that  (u>)  all,  who  can  conveniently  attend, 
should  be  present  on  this  occasion. 

When  they  are  collected  at  the  meeting-house, 
which  was  said  to  have  been  fixed  upon  in  each  divi- 
sion, a  meeting  for  worship  takes  place.  All  persons, 
both  men  and  women,  attend  together.  But  when 
this  meeting  is  over,  they  separate  into  different  apart- 
ments for  the  purposes  of  the  discipline  ;  the  men  to 
transact  by  themselves  the  business  of  the  men,  and 
of  their  own  district,  the  women  to  transact  that, 
which  is  more  limited,  namely  such  as  belongs  to 
their  own  sex. 

In  the  men's  meeting,  and  it  is  the  same  in  the  wo- 
men's, the  names  of  the  deputies  beforementioned, 
are  first  entered  in  a  book,  for,  until  this  act  takes 
place,  the  meeting  for  discipline  is  not  considered  to 
be  constituted. 


(iu)  There  may  be  persons,  who  on  account  of  immoral  conduct  can- 
not attend. 


DISCIPLINE.  209 

The  minutes  of  the  last  monthly  meeting  are  then 
generally  read,  by  which  it  is  seen  if  any  business  of 
the  society  was  left  unfinished.  Should  any  thing  oc- 
cur of  this  sort,  it  becomes  the  (x)  first  object  to.  be 
considered  and  dispatched. 

The  new  business,  in  wfiich  the  deputies  were  said 
to  have  been  previously  instructed  by  the  congrega- 
tions which  they  represented,  comes  on.  This  busi- 
ness may  be  of  various  sorts.  One  part  of  it  uni- 
formly relates  to  the  poor.  The  wants  of  these  arc 
provided  for,  and  the  education  of  their  children  taken 
care  of,  at  this  meeting.  Presentations  of  marriages 
are  received,  and  births,  marriages,  and  funerals  are 
registered.  If  disorderly  members,  after  long  and 
repeated  admonitions,  should  have  given  no  hopes  of 
amendment,  their  case  is  first  publicly  cognizable  in 
this  court.  Committees  are  appointed  to  visit,  ad- 
vise, and  try  to  reclaim  them.  Persons,  reclaimed 
by  these  visitations,  are  restored  to  membership, 
after  having  been  well  reported  of  by  the  parties  de- 
puted to  visit  them.  The  fitness  of  persons,  apply- 
ing for  membership,  from  other  societies,  is  examined 
here.  Answers  also  are  prepared  to  the  (y)  queries 
at  the  proper  time.     Instructions  also  are  given,   if 

(x)  The  London  monthly  meetings  begin  differently  from  those  in 
the  country. 

(y)  These  queries  -will  be  explained  in  the  next  chapter 
vol.  1.  D  d 


210  DISCIPLINE. 

necessary,  to  particular  meetings,  suited  to  the  exi- 
gencies of  their  cases  ;  and  certificates  are  granted  to 
members  on  various  occasions. 

In  transacting  this,  and  other  business  of  the  soci- 
ety, all  members  present  are  allowed  to  speak.  The 
poorest  man  in  the  meeting-house,  though  he  may  be 
receiving  charitable  contributions  at  the  time,  is  en- 
titled to  deliver  his  sentiments  upon  any  point.  He 
may  bring  forward  new  matter.  He  may  approve  or 
object  to  what  others  have  proposed  before  him.  No 
person  may  interrupt  him,  while  he  speaks.  The 
youth,  who  are  sitting  by,  are  gaining  a  knowledge 
of  the  affairs  and  discipline  of  the  society,  and  arc 
gradually  acquiring  sentiments  and  habits,  that  are 
to  mark  their  character  in  life.  They  learn,  in  the 
first  place,  the  duty  of  a  benevolent  and  respectful 
consideration  for  the  poor.  In  hearing  the  different 
cases  argued  and  discussed,  they  learn,  in  some  mea- 
sure, the  rudiments  of  justice,  and  imbibe  opinions 
of  the  necessity  of  moral  conduct.  In  these  courts 
they  learn  to  reason.  They  learn  also  to  hear  others 
patiently,  and  without  interruption,  and  to  transact 
business,  that  may  come  before  them  in  maturer  years 
with  regularity  and  order. 

I  cannot  omit  to  mention  here  the  orderly  manner 
in  which  the  Quakers,  conduct  their  business  on 
these  occasions.     When  a  subject  is  brought  before 


DISCIPLINE.  %\l 

them,  it  is  eanvassed  to  the  exclusion  of  all  extraneous 
matter,  till  some  conclusion  results.  The  clerk  of 
the  monthly  meeting  then  draws  up  a  minute,  con- 
taining, as  nearly  as  he  can  collect,  the  substance  of 
this  Conclusion.  This  minute  is  then  read  aloud  to 
the  auditory,  and  either  stands  or  undergoes  an  alter- 
ation, as  appears,  by  the  silence  or  discussion  upon 
it,  to  be  the  sense  of  the  meeting.  When  fully  agreed 
upon,  it  stands  ready  to  be  recorded.  When  a  se- 
cond subject  comes  on,  it  is  canvassed,  and  a  minute 
is  made  of  it,  to  be  recorded  ii>  the  same  manner, 
before  a  third  is  allowed  to  be  introduced.  Thus 
each  point  is  settled,  till  the  whole  business  of  the 
meeting  is  concluded. 

I  may  now  mention  that  in  the  same  manner  as  the 
men  proceed  in  their  apartment  on  this  occasion, 
the  women  proceed  in  their  own  apartment  or  meet- 
ing also.  There  are  women-deputies,  and  women- 
clerks.  They  enter  down  the  names  of  these  depu- 
ties, read  the. minutes,  of  the  last  monthly  meeting, 
bring  forward  the  new  matter,  and  deliberate  and  ar- 
gue on  the  affairs  of  their  own  sex.  They  record 
their  proceedings  equally.  The  young  females  also 
are  present,  and  have  similar  opportunities  of  gaining 
knowledge,  and  of  improving  their  judgments,  and 
of  acquiring  useful  and  moral  habits,  as  the  young 
men. 


212  DISCIPLINE. 

It  is  usual,  when  the  women  have  finished  the  busi- 
ness of  their  own  meeting,  to  send  one  of  their  mem- 
bers to  the  apartments  of  the  men,  to  know  if  they 
have  any  thing  to  communicate.  This  messenger 
having  returned,  and  every  thing  having  been  scitled 
and  recorded  in  both  meetings,  the  monthly  meeting 
is  over,  and  men,  women,  and  youth  of  both  sexes, 
return  to  their  respective  homes. 

In  the  same  manner  as  the  different  congregations, 
or  members  of  the  different  meetings,  in  any  one 
division  of  the  county,  meet  together,  and  transact 
their  monthly  business,  so  other  different  congrega- 
tions, belonging  to  other  divisions  of  the  same  county, 
meet  at  other  appointed  places,  and  dispatch  their 
business  also.  And  in  the  same  manner  as  the  busi- 
ness is  thus  done  in  one  county,  it  is  done  in  every 
other  county  of  the  kingdom  once  a  month. 


DISCIPLINE 


CHAP.  III. 


Quarterly  court  or  meeting — constitution  of  this  meet- 
ing— one  place  in  each  county  is  now  fixed  upon  for 
the  transaction  qfkiisiness — this  place  may  be  differ- 
ent in  the  different  quarters  of  the  year — deputies 
from  the  various  monthly  meetings  are  appointed  to 
repair  to  this  place — nature  of  the  business  to  be 
transacted — certain  queries  proposed — written  an- 
swers carried  to  these  by  the  deputies  just  mentioned 
— Queries  proposed  in  the  womens  meeting  also,  and 
anszvered  in  the  same  manner. — 


X  HE  quarterly  meeting  of  the  Quakers,  which 
comes  next  in  order,  is  much  more  numerously  at- 
tended than  the  monthly.  The  monthly,  as  we  have 
just  seen,  superintend  the  concerns  of  a  few  congrega- 
tions or  particular  meetings  which  were  contained  in 
a  small  division  of  the  county.  The  quarterly  meet- 
ing, on  the  other  hand,  superintends  the  concerns  of 
all  the  monthly  meetings  in  the  county  at  large.  It 
takes  cognizance  of  course  of  the  concerns  of  a  grea- 
ter portion  of  population,  and,  as  the  name  implies, 
for  a  greater  extent  pf  time.     The  Quaker  popula;ion 


21*  DISCIPLINE. 

of  a  (z)  whole  county  is  now  to  assemble  in  one  place. 
This  place,  however,  is  not  always  the  same.  It 
may  be  different,  to  accommodate  the  members  in 
their  turn,  in  the  different  quarters  of  the  year. 

In  the  same  manner  as  the  different  congregations 
in  a  small  division  of  a  county  bave  been  shewn  to 
have  sent  deputies  to  the  respective  monthly  meet- 
ings within  it,  so  the  different  monthly  meetings  in 
(he  same  county  send  each  of  them,  deputies  to  the 
quarterly.  Two  or  more  of  each  sex  are  generally 
deputed  from  each  monthly  meeting.  These  depu- 
ties are  supposed  to  have  understood,  at  the  monthly 
meeting,  where  they  were  chosen,  all  the  matters 
which  the  discipline  required  them  to  know  relative 
to  the  state  and  condition  of  their  constituents.  Fur- 
nished with  this  knowledge,  and  instructed  moreover 
by  written  documents  on  a  variety  of  subjects,  they 
repair  at  a  proper  time  to  the  place  of  meeting.  All 
the  Quakers  in  the  district  in  question,  who  are  ex- 
pected to  go,  bend  their  direction  hither.  Any 
person  travelling  in  the  county  at  this  time,  would 
see  an  unusual  number  of  Quakers  upon  the  road 
directing  their  journey  to  the  same  point.  Those 
who  live  farthest  from  the  place  where  the  meeting  is 

(c)  I  still  adhere,  to  g-ivc  the  reader  a  clearer  Idea  of  the  discipline, 
:  d  to  prevent  confusion,  to  the  division  by  county,  though  the  district 
n  qtlestiori  may  not  n!  rehend  a  complete  county. 


DISCIPLINE.  215 

held,  have  often  a  long  journey  to  perform.  The 
Quakers  are  frequently  out  two  or  three  whole  days, 
and  sometimes  longer  upon  this  occasion.  But  as 
this  sort  of  meeting  takes  place  but  once  in  the  quar- 
ter, the  loss  of  their  time,  and  the  fatigue  of  their ' 
journey,  and  the  expences  attending  it,  are  borne 
cheerfully. 

When  all  of  them  are  assembled,  nearly  the  same 
custom  obtains  at  the  quarterly,  as  has  been  described 
at  the  monthly  meeting.  A  meeting  for  worship  is 
first  held.  The  men  and  women,  when  this  is  over, 
.separate  into  their  different  apartments,  after  which 
the  meeting  for  discipline  begins  in  each. 

I  shall  not  detail  the  different  kinds  of  business, 
which  come  on  at  this  meeting.  I  shall  explain  the 
principal  subject  only. 

The  society  at  large  have  agreed  upon  a  number 
of  questions,  or  queries  as  they  call  them,  which  they 
have  committed  to  print,  and  which  they  expect  to 
be  read  and  answered  in  the  course  of  these  quarterly 
meetings.     The  following  is  a  list  of  them. 

I.  Are  meetings  for  worship  and  discipline  kept 
Up,  and  do  Friends  attend  them  duly,  and  at  the  time 
appointed ;  and  do  they  avoid  all  unbecoming  behavi- 
our therein  ? 

II.  Is  there  among  you  any  growth  in  the  truth ; 
and  hath  any  convincement  appeared  since  last  year  ? 


2 16  DISCiPLINL 

III.  Are  Friends  preserved  in  love  towards  eacli 
other;  if  differences  arise,  is  due  care  taken  speedily 
to  end  them ;  and  are  Friends  careful  to  avoid  and 
discourage  tale-bearing  and  detraction  ? 

IV.  Do  Friends  endeavour  by  example  and  precept 
to  train  up  their  children,  servants,  and  all  under  their 
care,  in  a  religious  life  and  conversation,  consistent 
with  our  christian  profession,  in  the  frequent  reading 
of  the  holy  scriptures,  and  in  plainness  of  speech, 
behaviour  and  apparel? 

V.  Are  Friends  just  in  their  dealings  and  punctual 
in  fulfilling  their  engagements  ;  and  are  they  annually 
advised  carefully  to  inspect  the  state  of  their  affairs 
once  in  the  year  ? 

VI.  Are  Friends  careful  to  avoid  all  vain  sports 
and  places  of  diversion,  gaming,  all  unnecessary  fre- 
quenting of  taverns,  and  other  public  houses,  excess 
in  drinking,  and  other  intemperance  ? 

VII.  Do  Friends  bear  a  faithful  and  christian  tes- 
timony against  receiving  and  paying  tythes,  priests 
demands,  and  those  called  church-rates  ? 

VIII.  Are  Friends  faithful  in  our  testimony  against 
bearing  arms,  and  being  in  any  manner  concerned  in 
the  militia,  in  privateers,  letters  of  marque,  or  armed 
vessels,  or  dealing  in  prize-goods  ? 

IX.  Are  Friends  clear  of  defrauding  the  king  of 
his  customs,  duties  and  excise,  and  of  using,  or  deal- 
ing in  goods  suspected  to  be  run  ? 


DISCIPLINE.  217 

X.  Are  the  necessities  of  the  poor  among  you 
properly  inspected  and  relieved ;  and  is  good  care 
taken  of  the  education  of  their  offspring  ? 

XL  Have  any  meetings  been  settled,  discontinued, 
or  united  since  last  year  ? 

XII.  Are  there  any  Friends  prisoners  for  our  testi- 
monies ;  and  if  any  one  hath  died  a  prisoner,  or  been 
discharged  since  last  year,  when  and  how  ? 

XIII.  Is  early  care  taken  to  admonish  such  as  ap- 
pear inclinable  to  marry  in  a  manner  contrary  to  the 
rules  of  our  society  ;  and  to  deal  with  such  as  persist 
in  refusing  to  take  counsel  ? 

XIV.  Have  you  two  or  more  faithful  friends,  ap- 
pointed by  the  monthly  meeting,  as  overseers  in  each 
particular  meeting  ;  are  the  rules  respecting  removals 
duly  observed  ;  and  is  due  care  taken,  when  any 
thing  appears  amiss,  that  the  rules  of  our  discipline 
be  timely  and  impartially  put  in  practice  ? 

XV.  Do  you  keep  a  record  of  the  prosecutions 
and  sufferings  of  your  members  ;  is  due  care  taken 
to  register  all  marriages,  births,  and  burials  ;  are  the 
titles  of  your  meeting  houses,  burial  grounds,  &c» 
duly  preserved  and  recorded  ;  and  are  all  legacies 
and  donations  properly  secured,  and  recorded,  and  du- 
ly applied  ? 

These  are  the  Questions,  which  the  society  ex. 
pect  should  be    publicly    asked  and    answered  in 

Vol.  i.  E  e 


2  IS  DISCIPLINE. 

their  quarterly  courts  or  meetings.  Some  of  these 
are  to  be  answered  in  one  quarterly  meeting,  and  (£5?) 
others  in  another  ;  and  all  of  them  in  the  course  of 
the  year. 

The  clerk  of  the  quarterly  meeting,  when  they 
come  to  this  part  of  the  business,  reads  the  first  of 
the  appointed  queries  to  the  members  present,  and 
is  then  silent.  Soon  after  this  a  deputy  from  one  of 
the  monthly  meetings  comes  forward,  and  producing 
the  written  documents,  or  answers  to  the  queries,  all 
of  which  were  prepared  at  the  meeting  where  he  was 
chosen,  reads  that  document,  which  contains  a  reply  to 
the  first  query  in  behalf  of  the  meeting  he  represents. 
A  deputy  from  a  second  monthly  meeting  then  comes 
forward,  and  produces  his  written  documents  also, 
and  answers  the  same  query  in  behalf  of  his  own 
meeting  in  the  same  manner.  A  deputy  from  a  third 
where  there  are  more  than  two  meetings  then  produ- 
ces his  documents  in  his  turn,  and  replies  to  it  also, 
and  this  mode  is  observed,  till  all  the  deputies  from 
each  of  the  monthly  meetings  in  the  county  have  an- 
swered the  first  query. 

(ci?)  The  Quakers  consider  the  punctual  attendance  of  their  religious, 
meetings,  the  preservation  of  love  among  them,  and  the  care  of  the: 
poor,  of  such  particular  importance,  that  they  require  the  first,  third . 
and  tenth  to  he  answered  every  quarter. 


DISCIPLINE.  219 

When  the  first  query  has  been  thus  fully  answered, 
silence  is  observed  through  the  whole  court.  Men> 
bers  present  have  now  an  opportunity  of  making  any 
observations  they  may  think  proper.  If  it  should  ap^ 
pear  by  any  of  the  answers  to  the  first  query,  that 
there  is  any  departure  from  principles  on  the  subject 
it  contains  in  any  of  the  monthly  meetings  which  the 
deputies  represent,  it  is  noticed  by  any  one  present. 
The  observations  made  by  one  frequently  give  rise  to 
observations  from  another.  Advice  is  sometimes  or- 
dered to  be  given,  adapted  to  the  nature  of  this  de- 
parture from  principles ;  and  this  advice  is  occas.on- 
ally  circulated,  through  the  medium  of  the  differ!  nt 
monthly  meetings,  to  the  particular  congregation, 
where  the  deviation  has  taken  place. 

When  the  first  query  has  been  thus  read  by  the  clerk, 
and  answered  by  the  deputies,  and  when  observations 
have  been  made  upon  it,  and  instructions  given  as 
now  described,  a  second  query  is  read  audibly,  and 
the  same  process  takes  place,  and  similar  observations 
are  sometimes  made,  and  instructions  given. 

In  the  same  manner  a  third  query  is  read  by  the 
clerk,  and  answered  by  all  the  deputies,  and  observed 
upon  by  the  meeting  at  large ;  and  so  on  a  fourth, 
and  a  fifth,  till  all  the  queries,  set  apart  for  the  day  are 
answered; 


220  DISCIPLINE. 

It  may  be  proper  now  to  observe,  that  while,  the 
men  in  their  own  meeting-house  are  thus  transacting 
the  quarterly  business  for  themselves,  the  women,  in 
a  different  apartment  or  meeting-house,  are  conduct- 
ing it  also  for  their  own  sex.  They  read,  answer,  and 
observe  upon,  the  queries  in  the  same  manner. 
When  they  have  settled  their  own  business,  they  send 
one  or  two  of  their  members,  as  they  did  in  the  case 
of  the  monthly  meeting,  to  the  apartment  of  the  men, 
to  know  if  they  have  any  thing  to  communicate  to 
them.  When  the  business  is  finished  in  both  meet- 
ings, they  break  up,  and  prepare  for  their  respective 
homes. 


DISCIPLINE.  m 


CHAP.  IV. 


Great  yearly  court  or  meeting — constitution  of  this  meet- 
ing— one  place  only  of  meeting  fixed  upon  for  the 
whole  kingdom — this  the  metropolis — deputies  ap- 
pointed to  it  from  the  quarterly  meetings — business 
transacted  at  this  meeting — matters  decided,  not 
by  the  influence  of  numbers,  but  by  the  weight  of 
religious  character — no  head  or  chairman  of  this 
meeting — character  of  this  discipline  or  government 
of  the  Quakers — the  laws,  relating  to  it  better  obey- 
ed than  those  under  any  other  discipline  or  govern- 
ment— reasons  of  this  obedience. 


1 


N  the  order,  in  which  I  have  hitherto  mentioned 
the  meetings  for  the  discipline  of  the  Quakers,  we 
have  seen  them  rising  by  regular  ascent,  both  in  im- 
portance and  power.  We  have  seen  each  in  due 
progression  comprizing  the  actions  of  a  greater  popu- 
lation than  the  foregoing,  and  for  a  greater  period  of 
time.  I  come  now  to  the  yearly  meeting,  which  is 
possessed  of  a  higher  and  wider  jurisdiction  than  any 
that  have  been  yet  described.  This  meeting  does 
not  take  cognizance  of  the  conduct  of  particular  or  of 


223  DISCIPLINE. 

monthly  meetings,  b\it,  at  one  general  view,  of  the 
state  and  conduct  of  the  members  of  each  quarterly 
meeting,  in  order  to  form  a  judgment  of  the  general 
state  of  the  society  for  the  whole  kingdom. 

We  have  seen,  on  a  former  occasion,  the  Quakers 
with  their  several  duputies  repairing  to  different  places 
in  a  county ;  and  we  have  seen  them  lately  with  their 
deputies  again  repairing  to  one  great  town  in  the  dif- 
ferent counties  at  large.  We  are  now  to  see  them 
repairing  to  the  metropolis  of  the  kingdom. 

As  deputies  were  chosen  by  each  monthly  meeting 
to  represent  it  in  the  quarterly  meeting,  so  the  quar- 
terly meetings  choose  deputies  to  represent  them  in 
the  )■  early  meeting.    These  deputies  are  commission- 
ed to  be  the  bearers  of  certain  documents  to  Lon- 
don, which  contain  answers  in  writing  to  a  (a)  num- 
ber of  the  queries  mentioned  in  the  last  chapter. 
These  answers  are  made  up  from  the  answers  received 
by  the  several  quarterly  meetings  from  their  respec- 
tive monthly   meetings.     Besides  these  they  are  to 
carry  with  them  other  documents,   among  which  are 
accounts  of  sufferings  in  consequence  of  a  refusal  of 
military  service,  and  of  the  payment  of  the  demands 
of  the  church. 

The  deputies  who  are  now  generally  four  in  num- 

(a)  Viz.  numbers  1,  2,  3,  4,  7,  8,  9,  10,  11,  1? 


DISCIPLINE.  223 

ber  for  each  quarterly  meeting,  that  is,  four  of  each 
sex  (except  for  the  quarterly  meetings  of  York  and 
London,  the  former  of  which  generally  sends  eight 
men  and  the  (b)  latter  twelve,  and  each  of  them  the 
like  number  of  females)  having  received  their  different 
documents,  set  forward  on  their  journey.  Besides 
these  many  members  of  the  society  repair  to  the  me- 
tropolis. The  distance  of  three  or  four  hundred  miles 
forms  no  impediment  to  the  jotMiey.  A  man  connot 
travel  at  this  time,  but  he  sees  the  Quakers  in  mo- 
tion from  all  parts,  shaping  their  course  to  London, 
there  to  exercise,  as  will  appear  shortly,  the  power 
of  deputies,  judges,  and  legislators  in  turn,  and  to 
investigate  and  settle  the  affairs  of  the  society  for  the 
preceding  year. 

It  may  not  be  amiss  to  mention  a  circumstance, 
which  has  not  unfrequently  occurred  upon  these  oc- 
casions. A  Quaker  in  low  circumstances,  but  of 
unblemished  life,  has  been  occasionally  chosen  as  one 
of  the  deputies  to  the  metropolis  even  for  a  county, 
where  the  Quaker-population  has  been  considered 
to  be  rich.  This  deputy  has  scarcely  been  able,  on 
account  of  the  low  state  of  his  finances,  to  accomplish 
his  journey,  and  has  been  known  to  travel  on  foot 
from  distantant  parts.  I  mention  this  circumstance 
to  shew  that  the  society  in  its  choice  of  representa- 

(i)  The  quarterly  meeting  of  London  includes  Middlesex. 


224,  DISCIPLINE. 

tives,  shews  no  respect  to  persons,  but  that  it  pays, 
even  in  the  persons  of  the  poor,  the  respect  that  is 
due  to  virtue. 

The  day  of  the  yearly  meeting  at  length  arrives. 
Whole  days  are  now  devoted  to  business,  for  which 
various  committees  are  obliged  to  be  appointed.  The 
men,  as  before,  retire  to  a  meeting-house  allotted  to 
them,  to  settle  the  business  for  the  men  and  the  socie- 
ty at  large,  and  the  women  retire  to  another,  to  settle 
that,  which  belongs  to  their  own  sex.  There  are  ne- 
vertheless, at  intervals,  meetings  for  worship  at  the 
several  meeting  houses  in  the  metropolis. 

One  great  part  of  the  business  of  the  yearly  meeting 
is  to  know  the  state  of  the  society  in  all  its  branches 
of  discipline  for  the  preceding  year.  This  is  known 
by  hearing  the  answers  brought  to  the  queries  from  the 
several  quarterly  meetings,  which  are  audibly  read  by 
the  clerk  or  his  assistant,  and  are  taken  in  rotation 
alphabetically.  If  any  deficiency  in  the  discipline 
should  appear  by  means  of  these  documents,  in  any 
of  the  quarterly  meetings,  remarks  follow  on  the  part 
of  the  auditor}- ,  and  written  advices  are  ordered  to  be 
sent,  if  it  should  appear  necessary,  which  are  either 
of  a  general  nature,  or  particularly  directed  to  those 
where  the  deficiency  has  been  observed. 

Another  part  of  the  business  of  the  yearly  meeting 
is   to  ascertain  the  amount  of  the  money,    called 


DISCIPLINE.  225 

"  Friends  Sufferings,"  that  is  of  the  money,  or 
the  value  of  the  goods,  that  have  been  taken  from  the 
Quakers  for  (c)  tithes  and  church  dues  ;  for  the  society- 
are  principled  against  the  maintenance  of  any  religi- 
ous ministry,  and  of  course  cannot  conscientiously 
pay  toward  the  support  of  the  established  church.     In 
consequence  of  their  refusal  of  payment  in  the  latter 
case,  their  goods  are  seized  by  a  law-process,  and 
sold  to  the  best  bidder.     Those,  Mho  have  the  charge 
of  these  executions,  behave  differently.     Some  wan- 
tonly take  such  goods,  as  will  not  sell  for  a  quarter  of 
their  value,  and  others  much  more  than  is  necessary, 
and  others  again  kindly  select  those,  which  in  the  sale 
will  be  attended  with  the  least  loss.     This  amount, 
arising  from  this  confiscation  of  their  property,  is  easi- 
lv  ascertained  from  the  written  answers  of  the  depu- 
ties.    The  sum  for  each  county  is  observed,  and  not- 
ed down.     The  different  sums  are  then  added  toge- 
ther, and  the  amount  for  the  whole  kingdom  within 
the  year  is  discovered. 

In  speaking  of  tithes  and  church-dues  I  must  cor- 
rect an  error,  that  is  prevalent.  It  is  usually  under- 
stood, when  Quakers  suffer  on  these  accounts,  that 
their  losses  are  made  up  by  the  society  at  large.     No- 

(c)  Distraints  or  imprisonment  for  refusing  to  serve  in  the  militia  arc 
included  also  under  the  head  "  sufferings." 
Vol.  i.  Ff 


286  DISCIPLINE. 

thin^  can  be  more  false  than  this  idea,  Were  their 
lo  s  made  up  on  such  occasions,  there  would  be  no 
suffering.  The  fact  is,  that  whatever  a  person  loses 
in  this  way  is  his  own  total  loss ;  nor  is  it  ever  refund- 
ed, though,  in  consequence  of  expensive  prosecutions 
at  law,  it  has  amounted  to  the  whole  of  the  property 
of  those,  who  have  refused  the  payment  of  these  de- 
mands. If  a  man  were  to  come  to  poverty  on  this  ac- 
count, he  would  undoubtedly  be  supported,  but  he 
would  only  be  supported  as  belonging  to  the  poor  of 
the  society. 

Among  the  subjects,  introduced  at  this  meeting, 
may  be  that  of  any  new  regulations  for  the  govern- 
ment of  the  society.  The  Quakers  are  not  so  blind- 
ly  attached  to  antiquity,  as  to  keep  to  customs,  mere- 
ly because  they  are  of  an  ancient  date.  But  they  art 
ready,  on  conviction,  to  change,  alter,  and  improve. 
When,  however,  such  regulations  or  alterations  are 
proposed,  they  must  come  not  through  the  medium 
of  an  individual,  but  through  the  medium  of  one  of 
the  quarterly  meetings. 

There  is  also  a  variety  of  other  business  at  the  year- 
ly meeting.  Reports  are  received  and  considered  on 
the  subject  of  Ackworth  school,  which  was  mention- 
ed in  a  former  part  of  the  work  as  a  public  seminary 
Of  the  society. 


DISCIPLINE.  227 

Letters  are  also  read  from  the  branches  of  the  soci- 
ety in  foreign  parts,  and  answers  prepared  to  them. 

Appeals  also  are  heard  in  various  instances,  and  de- 
termined in  this  court. 

I  may  mention  here  two  circumstances,  that  are 
worthy  of  notice  on  these  occasions. 

It  may  be  observed  that  whether  such  business  as 
that,  which  I  have  just  detailed  or  any  of  any  other 
sort  comes  before  the  yearly  meeting  at  large,  it  is  de- 
cided, not  by  the  influence  of  numbers,  but  by  the 
weight  of  religious  character.  As  most  subjects  af- 
ford cause  for  a  difference  of  opinion,  so  the  Quakers 
at  this  meeting  are  found  taking  their  different  sides 
of  the  argument,  as  they  believe  it  right.  Those  how- 
ever, who  are  in  opposition  to  any  measure,  if  they 
perceive  by  the  turn  the  debate  takes,  either  that  they 
are  going  against  the  general  will,  or  that  they  are  op- 
posing the  sentiments  of  paembers  of  high  moral  re- 
putation in  the  society^give  way.  And  so  far  do  the 
Quakers  carry  their  condescension  on  these  occasions, 
that  if  a  few  ancient  and  respectable  individuals  seem 
to  be  dissatisfied  with  any  measure  that  may  have  been 
proposed,  though  otherwise  respectably  supported, 
the  measure  is  frequently  postponed,  out  of  tenderness 

to  the  feelings  of  such  members,  and  from  a  desire  of 

• 
gaining  them  in  time  by  forbearance.     But,  in  what- 
ever way  the  question  before  them  is  settled,  no  divi- 


228  DISCIPLINE. 

sion  is  ever  called  for.  No  counting  of  numbers  is 
allowed.  No  protest-  is  suffered  to  be  entered.  In 
such  a  case  there  can  be  no  ostensible  leader  of  any 
party ;  no  ostensible  minority  or  majority.  The 
Quakers  are  of  opinion  that  such  things,  if  allowed, 
would  be  inconsistent  with  their  profession.  They 
would  lead  also  to  broils  and  divisions,  and  ultimate- 
ly to  the  detriment  of  the  society.  Every  measure 
therefore  is  settled  by  the  Quakers  at  this  meeting  in 
the  way  I  have  mentioned,  in  brotherly  love,  and  as 
the  name  of  the  society  signifies,  as  Friends. 

The  other  remarkable  circumstance  is,  that  there 
is  no  ostensible  president  or  [d)  head  of  this  great  as- 
sembly, nor  any  ostensible  president  or  head  of  any 
one  of  its  committees  ;  and  yet  the  business  of  the  so- 
ciety is  conducted  in  as  orderly  a  manner,  as  it  is  pos- 
sible to  be  among  any  body  of  men,  where  the  number 
is  so  great,  and  where  evc*y  individual  has  a  right  to 
speak. 

The  state  of  the  society  having  by  this  time  been 
ascertained,  both  in  the  meetings  of  the  women  and  of 
the  men,  from  the  written  answers  of  the  different  de- 
puties, and  from  the  reports  of  different  committees, 

.      (d)  Christ  is  supposed  by  the  Quakers  to  be  the  heatl,  under  whos^ 
guidance  all  their  deliberations  ought  to  take  place. 


DISCIPLINE.  229 

and  the  (e)  other  business  of  the  meeting  having  been 
nearly  finished,  a  committee,  which  had  been  previ* 
ously  chosen,  meet  to  draw  up  a  public  letter. 

This  letter  usually  comprehends  three  subjects: 
first,  the  state  of  the  society,  in  which  the  sufferings 
for  tithes  and  other  demands  of  the  church  are  includ- 
ed. This  state,  in  all  its  different  branches,  the  com- 
mittee ascertain  by  inspecting  the  answers,  as  brought 
by  the  deputies  before  mentioned. 

A  second  subject,  comprehended  in  the  letter,  is 
advice  to  the  society  for  the  regulation  of  their  moral 
and  civil  conduct.  This  advice  is  suggested  partly 
from  the  same  written  answers,  and  partly  by  the  cir- 
cumstances of  the  times.  Are  there,  for  instance, 
any  vicious  customs  creeping  into  the  society,  or  any 
new  dispositions  among  its  members  contrary  to  the 
Quaker  principles  ?  The  answ  ers  brought  by  the  de- 
puties shew  it,  and  advice  is  contained  in  the  letter 
adapte  I  to  the  case.  Are  the  times,  seasons  of  diffi- 
culty and  embarrassment  in  the  commercial  world  ?  Is 
the  aspect  of  the  political  horizon  gloomy,  and  does  it 
appear  big  with  convulsions  ?  New  admonition  and 
advices  follow. 

(<*)  This  may  relate  to  the  printing'  of  books,  to  testimonies  concern- 
ing deceased  ministers,  addresses  to  the  king",  if  thought  necessary., 
ii'l  the  like. 


230  DISCIPLINE. 

A  third  subject,  comprehended  in  the  letter,  and 
which  I  believe  since  the  year  1787  has  frequently 
formed  a  standing  article  in  it,  is  the  slave-trade.  The 
Quakers  consider  this  trade  as  so  extensively  big  with 
misery  to  their  fellow  creatures,  that  their  members 
ought  to  have  a  deep  and  awful  feeling,  and  a  religious 
care  and  concern  about  it.  This  and  occasionally 
other  subjects  having  been  duly  weighed  by  the  com- 
mittee, they  begin  to  compose  the  letter. 

When  the  letter  is  ready,  it  is  brought  into  the  pub- 
lic meeting,  and  the  whole  of  it,  without  interruption, 
is  first  read  audibly.  It  is  then  read  over  again,  and 
canvassed,  sentence  by  sentence.  Every  sentence, 
nay  every  word,  is  liable  to  alteration  ;  for  any  one 
may  make  his  remarks,  and  nothing  can  stand  but  by 
the  sense  of  the  meeting.  When  finally  settled  and 
approved,  it  is  printed  and  dispersed  among  the  mem- 
bers throughout  the  nation.  This  letter  may  be  con- 
sidered as  informing  the  society  of  certain  matters, 
that  occurred  in  the  preceding  year,  and  as  conveying 
to  them  admonitions  on  various  subjects.  This  letter 
is  emphatically  stiled  "the  General  Epistle."  The 
yearly  meeting,  having  now  lasted  about  ten  days,  is 
dissolved  after  a  solemn  pause,  and  the  different  depu- 
ties are  at  liberty  to  return  home. 

This  important  institution  of  the  yearly  meeting 
brings  with  it,  on  every  return,  its  pains  and  pleasures. 


DISCIPLINE.  231 

To  persons  of  maturer  years,  who  sit  at  this  time  on 
committee  after  commit  ee,  and  have  various  offices 
to  perform,  it  is  certainly  an  aniversary  of  care  and 
anxiety,  fatigue  and  trouble.  But  it  affords  them,  on 
the  other  hand,  occasions  of  innocent  delight.  Some, 
educated  in  the  same  school,  and  others,  united  by  the 
ties  of  blood  and  youthful  friendship,  but  separated 
from  one  another  by  following  in  distant  situations  the 
various  concerns  of  life,  meet  together  in  the  intervals 
of  the  disciplinary  business,  and  feel,  in  the  warm 
recognition  of  their  ancient  intercourse,  a  pleasure, 
which  might  have  been  delayed  for  years,  but  for  the 
intervention  of  this  occasion.  To  the  youth  it  affords 
an  opportunity,  amidst  this  concourse  of  members,  of 
seeing  those  who  are  reputed  to  be  of  the  most  ex- 
emplary character  in  the  society,  and  whom  they 
would  not  have  had  the  same  chance  of  seeing  at  any 
other  time.  They  are  introduced  also  at  this  season 
to  their  relations  and  family  friends.  They  visit 
about,  and  form  new  connections  in  the  society,  and 
are  permitted  the  enjoyment  of  other  reasonable  plea- 
sures. 

Such  is  the  organization  of  the  discipline  or  govern- 
ment  of  the  Quakers.  Nor  may  it  improperly  be  call- 
ed a  government,  when  we  consider  that,  besides  all 
matters  relating  to  the  church,  it  takes  cognizance  of 
the  actions  of  Quakers  to  Quakers,  and  of  these  t« 


:32  DISCIPLINE. 

their  fellow-citizens,  and  of  these  again  to  the  state  ; 
in  f.ictof  all  actions  of  Quakers,  if  immoral  in  the  eye 
of  the  society,  as  soon  as  they  are  known.     It  gives 
out  its  prohibitions.     It  marks  its  crimes.     It  impos- 
es offices  on  its  subjects.     It  calls  them  to  disciplin- 
ary duties.  {/)    This  government  how  ever,  notwith- 
standing its  power,  has,  as  I  observeel  before,  no  pre- 
sident or  head,  either  permanent  or  temporary.   There 
is  no  first  man  through  the  whole  society.     Neither 
has  it  any  badge  of  office,  or  mace,  or  constables  staff 
or  sworel.     It  may  be  observed  also,  that  it  has  no 
office  of  emolument,    by  which  its  hands  can    be 
strengthened,  neither  minister,  elder,  (g)  clerk,  over- 
seer, nor  deputy,  being  paid  ;  and  yet  its  administra- 
tion is  firmly  conducted,  and  its  laws  better  obeyed, 
than  laws  by  persons  under  any  other  denomination 
or  government.    The  constant  assemblage  of  the  Qua- 
kers at  their  places  of  worship,  and  their  unwearied  at- 
tendances  at    the   monthly  and   quarterly  meetings, 
which  they  must  often  frequent  at  a  great  distance,  to 
their  own  personal  inconvenience,  and  to  the  hind- 
rance of  their  worldly  concerns,  must  be  admitted,  in 
part,  as  proofs  of  the  last  remark.     But  when  we 

(f)  The  government  or  discipline  is  considered,  as  a  theocracy. 

(g)  The  clerk,  who  keeps  the  records  of  the  society  in  London,    is 
the  only  person  who  has  a  sala-^ 


DISCIPLINE.  233 

consider  them  as  a  distinct  pe  ople,  differing  in  their 
manner  of  speech  and  in  their  dress  and  customs  from 

ethers,  rebelling  against  fashion  and  the  fashionable 
world,  and  likely  therefore  to  become  rather  the  ob- 
jects of  ridicule  than  of  praise  ;  when  we  consider  these 
things,  and  their  steady  and  rigid  perseverance  in 
the  peculiar  rules  and  customs  of  the  society,  we 
cannot  but  consider  their  obedience  to  their  own 
discipline,  which  makes  a  point  of  the  observance  of 
these  singularities,  as  extraordinary. 

This  singular  obedience,  however,  to  the  laws  of 
the  soci.  ty  may  be  accounted  for  on  three  principles. 
In  the  first  place  in  no  society  is  there  so  much  vigi- 
lance over  the  conduct  of  its  members,  as  in  that  of 
the  Quakers,  as  this  history  of  their  discipline  must 
have  already  manifested.  This  vigilance  of  course, 
cannot  miss  of  its  effect.  But  a  second  cause  is  the 
following.  The  Quaker-laws  and  regulations  are  not 
made  by  any  one  person,  nor  by  any  number  even  of 
deputies.  They  are  made  by  themstlves,  that  is  by 
the  society  in  yearly  meeting  assembled.  If  a  bad 
law,  or  the  repeal  of  a  good  one,  be  proposed,  every 
one  present,  without  distinction,  has  a  right  to  speak 
against  the  motion.  The  proposition  cannot  pass 
against  the  sense  of  the  meeting.  If  persons  are  not 
present,  it  is  their  own  fault.  Thus  it  happens  that 
every  law,  passed  at  the  yearly  meeting,  may  be  consi- 

Vol.  i.  Gg 


234  DISCIPLINE, 

dered,  in  some  measure,  as  the  law  of  every  Quaker's 
own  will,  and  people  are  much  more  likely  to  follow 
regulations  made  by  their  own  consent,  than  those 
which  are  made  against  it.  This  therefore  has  unv 
questionably  an  operation  as  a  second  cause.  A 
third  may  be  traced  in  the  peculiar  sentiments,  which 
the  Quakers  hold  as  a  religious  body.  They  believe 
that  many  of  their  members,  when  they  deliver  them- 
selves publicly  on  any  subject  at  the  yearly  meeting, 
are  influ.nced  by  the  dictates  of  the  pure  principle,  or 
by  the  spirit  of  truth.  Hence  the  laws  of  the  society, 
which  are  considered  to  be  the  result  of  such  influen- 
ces, have  with  them  the  sanction  of  spiritual  authori- 
ty. They  pay  them  therefore  a  greater  deference  on 
this  account,  than  they  would  to  laws,  which  they 
conceive  to  have  been  the  production  of  the  mere 
imagination,  or  will,  of  man. 


DISCIPLINE-  %25 

CHAP.  V. 

Disowning — foundation  of  the  right  of  disowning — 
disowning  no  slight  punishment — wherein  the  hard- 
ship  or  suffering  consists^ 


X  SHALL  conclude  the  discipline  of  the  Quakers 
by  making  a  few  remarks  on  the  subject  of  disowning. 
The  Quakers  conceive  they  have  a  right  to  excom- 
municate or  disown  ;  because  persons,  entering  into 
any  society,  have  a  right  to  make  their  own  reasonable 
rules  of  membership,  and  so  early  as  the  year  1663, 
this  practice  had  been  adopted  by  George  Fox,  and 
those  who  were  in  religious  union  with  him.  Those, 
who  are  born  in  the  society,  are  bound  of  course,  to 
abide  by  these  rules,  while  they  continue  to  be  the  rules 
of  the  general  will,  or  to  leave  it.  Those  who  come 
into  it  by  convincement,  are  bound  to  follow  them,  or 
not  to  sue  for  admission  into  membership.  This 
right  of  disowning,  which  arises  from  the  reasonable- 
ness of  the  things  the  Quakers  consider  to  have  been 
pointed  out  and  established  by  the  author  of  the  chris- 
tian religion,  who  determined  that  (h)  if  a  disorderly 

I'M  Matt.  18.  v.  IT- 


236  DISCIPLINE. 

person,  alter  having  received  repeated  admonitions,, 
should  stiii  continue  disorderly,  he  should  be  consi- 
dered as  an  alien  by  the  church. 

The  observations,  which  I  shall  make  on  the  sub- 
ject of  disowning,  will  be  wholly  confined  to  it  as  it 
must  operate  as  a  source  of  suffering  to  those,  who 
are  sentenced  to  undergo  it.  People  are  apt  to  say, 
u  where  is  the  hardship  of  being  disowned?  a  man, 
though  disowned  by  the  Quakers,  may  still  go  to 
their  meetings  for  worship,  or  he  may  worship  if  he 
chooses,  with  other  dissenters,  or  with  those  of  the 
church  of  England,  for  the  doors  of  all  places  of  wor- 
ship are  open  to  those,  who  desire  to  enter  them."  I 
shall  state  therefore  in  what  this  hardship  consists, 
and  I  should  have  done  it  sooner,  but  that  I  could 
never  have  made  it  so  well  understood  as  after  an  ex- 
planation had  been  given  of  the  discipline  of  the  Qua- 
kers, or, as  in  the  present  place. 

There  is  no  doubt  that  a  person,  who  is  disowned, 
will  be  differently  affected  by  different  considerations. 
Something  will  depend  upon  the  circumstance,  whe- 
ther he  considers  himself  as  disowned  for  a  moral  or 
a  political  offence.  Something,  again,  whether  he  has 
been  in  the  habit  of  attending  the  meetings  for  dis- 
cipline, and  what  estimation  he  may  put  upon  these. 

But  whether  he  has  been  regular  or  not  in  these  at- 
tendances,  it  is  certain  that  he  has  a  power  and  a  con- 


DISCIPLINE.  2"3fir 

sequence,  while  he  remains  in  his  own  society,  which 
he  loses  when  he  leaves  it,  or  when  he  becomes  a 
member  of  the  world.  The  reader  will  have  already 
©bserved,  that  in  no  society  is  a  man,  if  I  may  use  the 
expression,  so  much  of  a  man,  as  in  that  of  the  Qua- 
kers, or  in  no  society  is  there  such  an  equality  of  rank 
and  privileges.  A  Quaker  is  called,  as  we  have  seen, 
to  the  exercise  of  important  and  honourable  functions. 
He  sits  in  his  monthly  meeting,  as  it  were  in  coun- 
cil, with  the  rest  of  the  members.  He  sees  all  equal 
but  he  sees  none  superior,  to  himself.  He  may  give 
his  advice  on  any  question.  He  may  propose  new 
matter.  He  may  argue  and  reply.  In  the  quarterly 
meetings  he  is  called  to  the  exercise  of  the  same  pri- 
vileges, but  on  a  larger  scale.  And  at  the  yearly 
meeting  he  may,  if  he  pleases,  unite  in  his  own  per- 
son the  offices  of  council,  judge,  and  legislator.  But 
when  he  leaves  the  society,  and  goes  out  into  the 
world,  he  has  no  such  station  or  power.  He  sees 
there  every  body  equal  to  himself  in  privileges,  and 
thousands  above  him.  It  is  in  this  loss  of  his  former 
consequence  that  he  must  feel  a  punishment  in  having 
been  disowned.  For  he  can  never  be  to  his  own  feel- 
ings what  he  was  before.  It  is  almost  impossible 
that  he  should  not  feel  a  diminution  of  his  dignity  and 
importance  as  a  man. 


238  DISCIPLINE 

Neither  can  he  restore  himself  to  these  privileges 
by  going  to  a  distant  part  of  the  kingdom  and  resid- 
ing among  qnakers  there,  on  a  supposition  that  his 
disownment  may  be  concealed.  For  a  Quaker,  go- 
ing to  a  new  abode  among  Quakers,  must  carry  with 
him  a  certificate  of  his  conduct  from  the  last  monthly 
meeting  which  he  left,  or  he  cannot  be  received  as  a 
member. 

But  besides  losing  these  privileges,  which  confer 
consequence  upon  him,  he  looses  others  of  another 
kind.  He  cannot  marry  in  the  society.  His  affirraa^ 
tion  will  be  no  longer  taken  instead  of  his  oath.  If  a 
poor  man,  he  is  no  longer  exempt  from  the  militia, 
if  drawn  by  submitting  to  three  months  imprison- 
ment ;  nor  is  he  entitled  to  that  comfortable  mainte- 
nance, in  case  of  necessity,  which  the  society  provide 
for  their  own  poor. 

To  these  considerations  it  may  not  perhaps  be  su 
perfluous  to  add,  that  if  he  continues  to  mix  with  the 
members  of  his  own  society,  he  will  occasionally  find 
circumstances  arising,  which  will  remind  him  of  his 
former  state :  and  if  he  transfers  his  friendship  to 
others,  he  will  feel  awkward  and  uneasy,  and  out  of 
his  element,  till  he  has  made  his  temper,  his  opinions, 
and  his  manners,  harmonize  with  those  of  his  new  as- 
sociates of  the  world 


Peculiar  Customs 


OF 


THE  QUAKERS. 


PECULIAR  CUSTOMS  OF  THE  QUAKERS. 


CHAP.  I.     SECT.  I. 


Dress — Quakers  distinguished  by  their  dress  from  others 
— great  extravagance  in  dress  in  the  fifteenth  and 
sixteenth  centuries — this  extravagance  had  reached 
the  clergy — but  religious  individuals  kept  to  their  an- 
tie  fit  dresses — the  dress  which  the  men  of  this  des- 
cription wore  hi  those  days — dress  of  the  women  of 
this  description  also — George  Fox  and  the  Quakers 
springing  out  of  these ;  carried  their  plain  fiabits  with 
them  into  their  new  society. 


X  HAVE  now  explained,  in  a  very  ample  manner,  the 
moral  education  and  discipline  of  the  Quakers.  I  shall 
proceed  to  the  explanation  of  such  customs,  as  seem 
peculiar  to  them  as  a  society  of  christians. 

The  dress  of  the  Quakers  is  the  first  custom  of  this 
nature,  that  I  purpose  to  notice.  They  stand  distin- 
guished be  means  of  it  from  all  other  religious  bodies 

Vol.1.  Hh 


242  PECULIAR  CUSTOMS 

The  men  wear  neither  lace,  frills,  ruffles,  swords,  not 
any  of  the  ornaments  used  by  the  fashionable  world. 
The  women  wear  neither  lace,  flounces,  lappets,  rings, 
bracelets,  necklaces,  ear-rings,  nor  any  thing  belonging 
to  this  class.  Both  sexes  are  also  particular  in  the 
choice  of  the  colour  of  their  clothes.  All  gay  colours 
such  as  red,  blue,  green,  and  yellow,  are  exploded. 
Dressing  in  this  manner,  a  Quaker  is  known  by  his 
apparel  through  the  whole  kingdom.  This  is  not  the 
case  v  ith  any  other  individuals  of  the  island,  except 
the  clergy ;  and  these,  in  consequence  of  the  black 
garments  worn  by  persons  on  account  of  the  death  of 
their  relations,  are  not  always  distinguished  from 
others. 

I  know  of  no  custom  among  the  Quakers,  which 
has  more  excited  the  curiosity  of  the  world,  than  this 
of  their  dress,  and  none,  in  which  they  have  been 
more  mistaken  in  their  conjectures  concerning  it. 

(i)  In  the  early  times  of  the  English  History,  dress 
had  been  frequently  restricted  by  the  government. — 
Persons  of  a  certain  rank  and  fortune  were  permitted 
to  wear  only  cloathing  of  a  certain  kind.  But  these 
restrictions  and  distinctions  were  gradually  broken 
down,  and  people,  as  they  were  able  and  willing, 
launched   out  into  unlimited  extravagance  in  their 

(i)  See  Strut's  Antiquities. 


PECULIAR  CUSTOMS.  243 

dress.  The  fifteenth  and  sixteenth  centuries,  and 
down  from  thence  to  the  time  when  the  Quakers  first 
appeared,  were  periods,  particularly  noticed  for  prod- 
igality in  the  use  of  apparel,  there  was  noth  ng  too 
expensive  or  too  preposterous  to  be  worn.  Our  an- 
cestors also,  to  use  an  ancient  quotation,  "  were  ne- 
ver constant  to  one  colour  or  fashion  two  months  to 
an  end. "  We  can  have  no  idea  by  the  present  genera- 
tion, of  the  folly  in  such  respects,  of  these  early  ages. 
But  these  follies  were  not  confined  to  the  laiety.  Af- 
fectation of  parade,  and  gaudy  cloathing,  were  admit- 
ted among  many  of  the  clergy,  who  incurred  the  seve- 
rest invectives  of  the  poets  on  that  account.  The 
ploughman,  in  Chaucer's  Canterbury  Tales,  is  full 
upon  this  point.  He  gives  us  the  following  descrip- 
tion of  a  Priest 

"  That  hye  on  horse  wylleth  to  ride, 
In  glytter  ande  gold  of  great  araye, 
T  painted  and  pertred  all  in  pryde, 
No  common  Knyght  may  go  so  gaye ; 
Chaunge  of  clothyng  every  daye, 
With  golden  gyrdles  great  and  small, 
As  boysterous  as  is  bere  at  baye  ; 
All  suche  falshed  mote  nede  fall." 

To  this  he  adds,  that  many  of  them  had  more  than 
#ne  or  two  mitres,  embellished  with  pearls,  like  the 


>244  PECULIAR  CUSTOMS. 

head  of  a  queen,  and  a  staff  of  gold  set  with  jewels, 
as  heavy  as  lead.  He  then  speaks  of  their  appearing 
out  of  doors  with  broad  bucklers  and  long  swords, 
or  with  baldries  about  their  necks,  instead  of  stoles, 
t©  which  their  basellards  were  attached. 

"  Bucklers  brode  and  sweardes  longe* 
Baudryke  with  baselards  kene." 

He  then  accuses  them  with  wearing  gay  gowns  of 
scarlet  and  green  colours,  ornamented  with  cut- work, 
and  for  the  long  pykes  upon  their  shoes. 

But  so  late  as  the  year  1652  we  have  the  fol- 
lowing anecdote  of  the  whimsical  dress  of  a  clergy- 
man. John  Owen,  Dean  of  Christ  church,  and  Vice- 
Chancellor  of  Oxford,  is  represented  as  wearing  a 
lawn-band,  as  having  his  hair  powdered  and  his  hat 
curiously  cocked.  He  is  described  also  as  wearing 
Spanish  leather-boots  with  lawn-tops,  and  snake- bone 
band-strings  with  large  tassels,  and  a  large  set  of 
ribbands  pointed  at  his  knees  with  points  or  tags  at 
the  end.  And  much  about  the  same  time,  when 
Charles  the  second  was  at  Newmarket,  Nathaniel 
Vincent,  doctor  of  divinity,  fellow  of  Clare-hall,  and 
chaplain  in  ordinary  to  his  majesty,  preached  before 
him.  But  the  king  Mas  so  displeased  with  the  foppe- 
ry of  this  preacher's  dress,  that  he  commanded  the 


PECULIAR  CUSTOMS;  245 

duke  of  Monmouth,  then  chancellor  of  the  university, 
to  cause  the  statutes  concerning  decency  of  apparel 
among  the  clergy  to  be  put  into  execution,  which 
was  accordingly  done.  These  instances  are  sufficient 
to  shew,  that  the  taste  for  preposterous  and  extrava- 
gant dress  must  have  operated  like  a  contagion  in 
those  times,  or  the  clergy  would  scarcely  have  dressed 
themselves  in  this  ridiculous  and  censurable  manner. 
But  although  this  extravagance  was  found  among 
many  orders  of  society  at  the  time  of  the  appearance 
of  George  Fox,  yet  many  individuals  had  set  their 
faces  against  the  fashions  of  the  world.  These  con- 
sisted principally  of  religious  people  of  different  de- 
nominations, most  of  whom  were  in  the  middle  classes 
of  life.  Such  persons  were  found  in  plain  and  simple 
habits  notwithstanding  the  contagion  of  the  example  of 
their  superiors  in  rank.  The  men  of  this  description 
generally  wore  plain  round  hats  with  common  crowns. 
They  had  discarded  the  sugar-loaf-hat,  and  the  hat 
turned  up  with  a  silver  clasp  on  one  side,  as  well  as 
■all  ornaments  belonging  to  it,  such  as  pictures,  fea- 
thers, and  bands  of  various  colours.  They  had  adopt- 
ed a  plain  suit  of  clothes.  They  wore  cloaks,  when 
necessary,  over  these.  But  both  the  clothes  and  the 
cloaks  were  of  the  same  colour.  The  colour  of 
each  of  them  was  either  drab  or  grey.  Other  people 
who  followed  the  fashions,   wore  white,  red,  green, 


246  PECULIAR  CUSTOMS. 

yellow,  violet,  scarlet,  and  other  colours,  which  were 
expensive,  because  they  were  principal  y  dyed  in  for- 
eign parts.  The  drab  consisted  of  the  white  wool 
undyed,  and  the  grey  of  the  white  wool  mixed 
with  the  black,  which  was  undyed  also.  These 
colours  were  then  the  colours  of  the  clothes,  because 
they  were  the  least  expensive,  of  the  peasants  of  Eng- 
land, as  they  are  now  of  those  of  Portugal  and  Spain. 
They  had  discarded  also,  all  ornaments,  such  as  of 
lace,  or  bunches  of  ribbands  at  the  knees,  a:  d  their 
buttons  were  generally  of  alchymy,  as  this  composi- 
tion was  then  termed,  or  of  the  same  colour  as  their 
clothes. 

The  grave  and  religious  women  also,  like  the  men, 
had  avoided  the  fashions  of  their  times.  These  had 
adopted  the  cap,  and  the  black  hood  for  their  head- 
dress. The  black  hood  had  been  long  the  distinguish- 
ing mark  of  a  grave  matron.  All  prostitutes,  so  early 
as  Edward  the  third,  had  been  forbidden  to  wear  it. 
In  after-times  it  was  celebrated  by  the  epithet  of  vene- 
rable by  the  poets,  and  had  been  introduced  by 
painters  as  the  representative  of  virtue.  When 
fashionable  women  had  discarded  it,  which  was  the 
case  in  George  Fox's  time,  the  more  sober,  on 
account  of  these  ancient  marks  of  its  sanctity,  had  re- 
tained it,  and  it  was  then  common  among  them. 
With  respect  to  the  hair  of  grave  and  sober  women 


PECULIAR  CUSTOMS.  247 

in  those  days,  it  was  worn  plain,  and  covered  occasi- 
onally by  a  plain  hat  or  bonnet.     They  had  avoided 
by  this  choice  those  preposterous  head-dresses   and 
bonnets,  which  none  but  those,  who  have  seen  paint- 
ings of  them,  could  believe  ever  to  have  been  worn. 
They  admitted  none  of  the  large   ruifs,   that  were 
then  in  use,  but  chose  the  plain  handkerchief  for  their 
necks,  differing  from  those  of  others,   which  had  rich 
point,  and  curious  lace.     They  rejected  the  crimson 
sattin  doublet  w  ith  black  velvet  skirts,  and  contented 
themselves  with  a  plain  gown,    generally  of  stuff, 
and  of  a  drab,  or  grey,  or  btiff,  or  buffin  colour,  as  it 
was  called,  and  faced  with  buckram.     These  colours, 
as  I  observed   before,    were  die   colours   worn   by 
country  people ;  and  were  not  expensive,  because  they 
were  not  dyed.     To  this  gown  was  added  a  green 
apron.     Green  aprons  had  been  long  worn  in  Eng- 
land, yet,  at  the  time  I  allude  to,   they  were  out  of 
fashion,  so  as  to  be  ridiculed  by  the  gay.     But  old 
fashioned  people  still  retained  them.     Thus  an  idea 
of  gravity  was  conm  cted  with  them  ;  and  therefore 
religious  and  steady  women  adopted  them,   as   the 
grave  and  sober  garments  of  ancient  times. 

It  may  now  be  observed  that  from  these  religious 
persons,  habited  in  this  manner,  in  opposition  to  the 
fashions  of  the  world,  the  primitive  Quakers  generally 
sprung.     George  Fox  himself  wore  the  plain  grey 


2)48  PECULIAR  CUSTOMS. 

coat  that  has  been  noticed,  with  alchymy  buttons, 
and  a  plain  leather  girdle  about  his  waist.  When  the 
Quakers  therefore  first  met  in  religious  union,  they  met 
in  these  simple  clothes.  They  made  no  alteration  in 
their  dress  on  account  of  their  new  religion.  They 
prescribed  no  form  or  colour  as  distinguishing  marks 
of  their  sect,  but  they  carried  with  them  the  plain 
habits  of  their  ancestors  into  the  new  society,  as  the 
habits  of  the  grave  and  sober  people  of  their  own 
times; 


PECULIAR  CUSTOMS  24$ 


SECT.   II. 


But  though  George  Fox  introduced  no  new  dress  into 
the  society,  he  was  not  indifferent  on  the  subject—* 
he  recommended  simplicity  and  plainness — and  de- 
claimed aga'mst  the  fashions  of  the  times— supported 
by  Barclay  andPenn — these  explained  the  objects  of 
dress — the  influence  of  these  explanations — dress  at 
length  incorporated  into  the  discipline — but  no  stand- 
ard fixed  either  of  shape  or  colour — the  objects  of 
dress  only  recognized,  and  simplicity  recommended— 
a  new  Era — great  variety  allowable  by  the  discipline 
— Quakers  have  deviated  less fr  Om  the  dress  of  their 
ancestors  than  other  people. 


HOUGH  George  Fox  never  introduced  any  new 
or  particular  garments,  when  he  formed  the  society, 
as  models  worthy  of  the  imitation  of  those  who  joined 
him,  yet,  as  a  religious  man,  he  was  not  indifferent 
upon  the  subject  of  dress.  Nor  could  he,  as  a  re- 
former, see  those  extravagant  fashions,  which  I  have 
shewn  to  have  existed  in  his  time,  without  publicly 
noticing  them.  We  find  him  accordingly  recom- 
mending to  his  followers  simplicity  and  plainness  of 

Vol.  i.  J  i 


i5o  PECULIAR  CUSTOMS. 

apparel,  and  bearing  his  testimony  against  the  prepos*. 
terous  and  fluctuating  apparel  of  the  world. 

In  the  various  papers,  which  he  wrote  or  gave  forth 
upon  this  subject,  he  laid  it  down  as  a  position,  that 
all  ornaments,  superfluities,  and  unreasonable  chan- 
ges in  dress,  manifested  an  earthly  or  worldly  spirit. 
He  laid  it  down  again,  that  such  things,  being  adopt- 
ed principally  for  the  lust  of  the  eye,  were  productive 
of  vanity  and  pride,  and  that,  in  proportion  as  men 
paid  attention  to  these  outward  decorations  and  chan- 
ges, they  suffered  some  loss  in  the  value  and  dignity 
of  their  minds.     He  considered  also  all  such  decora- 
tions and  changes,  as  contrary  both  to  the  letter  and 
the  spirit  of  the  scriptures.     Isaiah,  one  of  the  great- 
est prophets  under  the  law,  had  severely  reproved  the 
daughters  of  Israel  on  Account  of  their  tinkling  orna- 
ments, cauls,   round  tires,  chains,  bracelets,  rings, 
and  ear-rings.     St.  Paul  also  and  St.  Peter  had  both 
of  them  cautioned  the  women  of  their  own  times,  to 
adorn  themselves  in  modest  apparel,   and  not  with 
broidered  hair,  or  gold,  or  pearls,  or  costly  array. 
And  the  former  had  spoken  to  both  sexes  indiscri- 
minately not  to  conform  to  the  world,  in  which  latter 
expression  he  evidently  included  all  those  customs  of 
the  world,  of  whatsoever  nature,  that  were  in  any 
manner  injurious  to  the  morality  of  the  minds  ot 
those  who  followed  them* 


PECULIAR  CUSTOMS.  251 

By  the  publication  of  these  sentiments,  George 
Fox  shewed  to  the  world,  that  it  was  his  opinion, 
that  religion,  though  it  prescribed  no  particular  form 
of  apparel,  was  not  indifferent  as  to  the  general  subject 
of  dress.  These  sentiments  became  the  sentiments 
of  his  followers.  But  the  society  was  coming  fast 
into  a  new  situation.  When  the  members  of  it  first 
met  in  union,  they  consisted  of  grown  up  persons  ; 
of  such,  as  had  had  their  minds  spiritually  exercised, 
and  their  judgments  convinced  in  religious  matters  : 
of  such  in  fact  as  had  been  Quakers  in  spirit,  before 
they  had  become  Quakers  by  name.  All  admonitions 
therefore  on  the  subject  of  dress  were  unnecessary 
for  such  persons.  But  many  of  those,  who  had  join- 
ed the  society,  had  brought  with  them  children  into 
it,  and  from  the  marriages  of  others,  children  were 
daily  springing  up.  To  the  latter,  in  a  profligate  age, 
where  the  fashions  were  still  raging  from  without, 
and  making  an  inroad  upon  the  minds  and  morals  of 
individuals,  some  cautions  were  necessary  for  the 
preservation  of  their  innocence  in  such  a  storm. 
For  these  were  the  reverse  of  their  parents.  Young, 
in  point  of  age,  they  were  Quakers  by  name,  before 
they  could  become  Quakers  in  spirit.  Robert  Bar- 
clay therefore,  and  William  Penn,  kept  alive  the  sub- 
jeet  of  dress,  which  George  F  x  had  been  the  first  to 
notice  in   the  society.      They   followed  him  on  his 


252  PECULIAR  CUSTOMS; 

scriptural  ground.  They  repeated  the  arguments, 
that  extravagant  dress  manifested  an  earthly  spirit, 
and  that  it  was  productive  of  vanity  and  pride.  But 
they  strengthened  the  case  by  adding  arguments  of 
their  own.  Among  these  I  may  notice,  that  they 
considered  what  were  the  objects  of  dress.  They 
reduced  these  to  two,  to  decency,  and  comfort,  in 
which  latter  idea  was  included  protection  from  the 
varied  inclemencies  of  the  weather.  Every  thing 
therefore  beyond  these  they  considered  as  superfluous. 
Of  course  all  ornaments  would  become  censurable, 
and  all  unreasonable  changes  indefensible,  upon  such 
a  system. 

These  discussions,  however,  on  this  subject  never 
occasioned  the  more  ancient  Quakers  to  make  any 
alteration  in  their  dress,  for  they  continued  as  when 
they  had  come  into  the  society,  to  be  a  plain  people. 
But  they  occasioned  parents  to  be  more  vigilant  over 
their  children  in  this  respect,  and  they  taught  the 
society  to  look  upon  dress,  as  a  subject  connected 
with  the  christian  religion,  in  any  case,  where  it  could 
become  injurious  to  the  morality  of  the  mind.  In 
process  of  time  therefore  as  the  fashions  continued 
to  spread,  and  the  youth  of  the  society  began  to  come 
under  their  dominion,  the  Quakers  incorporated 
dress  among  other  subjects  of  their  discipline. 
Hence  no  member,  after  this  period,  could  dress  him- 


PECULIAR  CUSTOMS.  253 

self  preposterously,  or  follow  the  fleeting  fashions  of 
the  world,  without  coming  under  the  authority  of 
friendly  and  wholesome  admonition.  Hence  an  an- 
nual inquiry  began  to  be  made,  if  parents  brought  up 
their  children  to  dress  consistently  with  their  chris- 
tian profession.  The  society,  however,  recommend- 
ed only  simplicity  and  plainness  to  be  attended  to  on 
this  occasion.  They  prescribed  no  standard,  no 
form,  no  colour,  for  the  apparel  of  their  members. 
They  acknowledged  the  two  great  objects  of  decency 
and  comfort,  and  left  their  members  to  clothe  them- 
selves consistently  \vith  these,  as  it  was  agreeable  to 
their  convenience  or  their  disposition. 

A  new  sera  commenced  from  this  period.  Persons 
already  in  the  society,  continued  of  course  in  their 
ancient  dresses  :  if  others  had  come  into  it  by  con- 
vincement,  who  had  led  gay  lives,  they  laid  aside 
their  gaudy  garments,  and  took  those  that  were  more 
plain.  And  the  children  of  both,  from  this  time, 
began  to  be  habited  from  their  youth  as  their  parents 
were. 

But  though  the  Quakers  had  thus  brought  apparel 
under  the  disciplinary  cognizance  of  the  society,  yet 
the  dress  of  individuals  was  not  always  alike,  nor  did 
it  continue  always  one  and  the  same  even  with  the 
primitive  Quakers.  Nor  has  it  continued  one  and 
the   same   with   their    descendants.       For  decency 


$54  PECULIAR  CUSTOMS. 

and  comfort  having  been  declared  to  be  the  true  and 
only  objects  of  dress,  such  a  latitude  was  given,  as 
to  admit  of  great  variety  in  apparel.  Hence  if  we 
were  to  see  a  groupe  of  modern  Quakers  before  us, 
we  should  probably  not  find  any  two  of  them  dressed 
alike.  Health,  we  all  know,  may  require  alteration 
in  dress.  Simplicity  may  suggest  others.  Conve- 
nience again  may  point  out  others  ;  and  yet  all  these 
various  alterations  may  be  consistent  with  the  objects 
before  specified.  And  here  it  may  be  observed  that 
the  society,  during  its  existence  for  a  century  and  a 
half,  has  without  doubt,  in  some  degree,  impercepti- 
bly followed  the  world,  though  not  in  its  fashions,  yet 
in  its  improvements  of  cloathing. 

It  must  be  obvious  again,  that  some  people  are 
of  a  grave,  and  that  others  are  of  a  lively  disposition, 
and  that  these  will  probably  never  dress  alike.  Other 
members  again,  but  particularly  the  rich,  have  a 
larger  intercourse  than  the  rest  of  them,  or  mix  more 
with  the  world.  These  again  will  probably  dress  a 
little  differently  from  others,  and  yet,  regarding  the 
two  great  objects  of  dress,  their  cloathing  may  come 
within  the  limits  which  these  allow.  Indeed  if  there 
be  any,  whose  apparel  would  be  thought  exceptiona- 
ble by  the  society,  these  would  be  found  among  the 
rich.  Money,  in  all  societies,  generally  takes  the 
liberty  of  introducing  exceptions.     Nothing,  however 


PECULIAR  CUSTOMS.  255 

is  more  true,  than  that,  even  among  the  richest  of 
the  Quakers,  there  is  frequently  as  much  plainness 
and  simplicity  in  their  outward  dress,  as  among  the 
poor  ;  and  where  the  exceptions  exist,  they  are  sel- 
dom carried  to  an  extravagant,  and  never  to  a  pre- 
posterous extent 

From  this  account  it  will  be  seen,  that  the  ideas 
ef  the  world  are  erroneous  on  the  subject  of  the  dress 
of  the  Quakers ;  for  it  has  always  been  imagined, 
that,  when  the  early  Quakers  first  met  in  religious 
union,  they  met  to  deliberate  and  fix  upon  some  stand- 
ard, which  should  operate  as  a  political  institution,  by 
which  the  members  should  be  distinguished  by  their 
apparel  from  the  rest  of  the  world.  The  whole  his- 
tory, however,  of  the  shape  and  colour  of  the  garments 
of  the  Quakers  is,  as  has  been  related,  namely,  that 
the  primitive  Quakers  dressed  like  the  sober,  steady, 
and  religious  people  of  the  age,  in  which  the  society- 
sprung  up,  and  that  their  descendants  have  departed 
less  in  a  course  of  time,  than  others,  from  the  dress 
of  their  ancestors.  The  mens  hats  are  nearly  the 
same  now,  except  that  they  have  stays  and  loops,  and 
many  of  their  clothes  are  nearly  of  the  same  shape  and 
colour,  as  in  the  days  of  George  Fox.  The  dress  of 
the  women  also  is  nearly  similar.  The  black  hoods 
indeed  have  gone,  in  a  certain  degree,  out  of  use. 
But  many  of  such  women,  as  are  ministers  and  elders, 
and  indeed  many  others  of  age  and  gravity  of  manners? 


25S  PECULIAR  CUSTOMS. 

still  retain  them.  The  green  apron  also  has  been 
nearly,  if  not  wholly  lakl  aside.  There  was  here  and 
there  an  ancient  woman,  who  used  it  within  the  last 
ten  years,  but  I  am  told  that  the  last  of  these  died 
lately.  No  other  reasons  can  be  given,  than  those 
which  have  been  assigned,  why  Quaker-women 
should  have  been  found  in  the  use  of  a  colour,  which 
is  so  unlike  any  other  which  they  now  use  in  their 
dress.  Upon  the  whole,  if  the  females  were  still  to 
retain  the  use  of  the  black  hood  and  the  green  apron, 
and  the  men  were  to  discard  the  stays  and  loops  for 
their  hats,  we  should  find  that  persons  of  both  sexes  in 
the  society,  but  particularly  such  as  are  antiquated,  or 
as  may  be  deemed  old  fashioned  in  it,  would  approach 
very  near  to  the  first  or  primitive  Quakers  in  their 
appearance,  both  as  to  the  sort,  and  to  the  shape,  and 
to  the  colour  of  their  clothes.  Thus  has  George  Fox, 
by  means  of  the  advice  he  gave  upon  this  subject, 
and  the  general  discipline  which  he  introduced  into  the 
society,  kept  up  for  a  hundred  and  fifty  years,  against 
the  powerful  attacks  of  the  varying  fashions  of  the 
world,  one  steady,  and  uniform,  external  appearance 
among  his  descendants  ;  an  event,  which  neither  the 
clergy  by  means  of  their  sermons,  nor  other  writers, 
whether  grave  or  gay,  were  able  to  accomplish  during 
the  fifteenth  and  sixteenth  centuries,  and  which  none 
of  their  successors  have  been  able  to  accomplish  from 
that  time  to  the  present 


PECULIAR  CUSTOMS.  257 


SECT.  III. 


The  world  usually  make  objections  to  the  Quaker- 
dress — the  charge  is  that  there  is  a  preciseness  in  it 
which  is  equivalent  to  the  worshipping  of  forms — 
the  truth  of  this  charge  not  to  be  ascertained  but 
by  a  knowledge  of  the  heart — but  outward  facts 
make  against  it — such  as  the  origin  of  the  Quaker- 
dress — and  the  Quaker -doctrine  on  dress — doctrine 
of  Christianity  on  this  suhject-r— opinion  of  the  early 
christians  upon  it — reputed  advantages  of  the  Qua-x 
ker-dress. 


JL  SHOULD  have  been  glad  to  have  dismissed 
the  subject  of  the  Quaker-dress  in  the  last  sec- 
tion, but  so  many  objections  are  usually  made  against 
it,  that  I  thought  it  right  to  stop  for  a  while  to  consider 
them  in  the  present  place.  Indeed,  if  I  were  to 
choose  a  subject,  upon  which  the  world  had  been 
more  than  ordinarily  severe  on  the  Quakers,  I  should 
select  that  of  their  dress.  Almost  every  body  has 
something  to  say  upon  this  point.  And  as  in  almost 
all  cases,  where  arguments  are  numerous,  many  of 
them  are  generally  frivolous,  so  it  has  happened  in 

Vol.  1.  K  k 


25g  PECULIAR  CUSTOMS. 

this  also.     There  is  one,  however,  which  it  is  im- 
possible not  to  notice  upon  this  subject. 

The  Quakers,  it  is  confessed  by  their  adversaries, 
are  not  chargeable  with  the  same  sort  of  pride  and 
vanity,  which  attach  to  the  characters  of  other  people, 
who  dress  in  a  gay  manner,  and  who  follow  the. 
fashions  of  the  world,  but  it  is  contended,  on  the 
other  hand,  that  they  are  justly  chargeable  with  a 
preciseness,  that  is  disgu  ting,  in  the  little  particu- 
larities of  their  cloathing.  This  precise  attention  to 
particularities  is  considered  as  little  better  than  the 
worshipping  of  lifeless  forms,  and  is  usually  called 
by  the  world  the  idolatry  of  the  Quaker-dress. 

This  charge,  if  it  were  true,  would  be  serious  in- 
deed. It  would  be  serious,  because  it  would  take 
away  from  the  religion  of  the  Quakers  one  of  its 
greatest  and  best  characters.  For  how  could  any 
people  be  spiritually  minded,  who  were  the  worship- 
pers of  lifeless  forms  ?  It  would  be  serious  again, 
because  it  would  shew  their  religion,  like  the  box  of 
Pandora,  to  be  pregnant  with  evils  within  itself. 
For  people,  who  place  religion  in  particular  forms, 
must  unavoidably  become  superstitious.  It  would 
be  serious  again,  because  if  parents  were  to  carry 
such  notions  into  their  families,  they  would  produce 
mischief.  "  The  young  would  be  dissatisfied,  if  forced 
to  cultivate  particularities,  for  which  they  see  no 


PECULIAR  CUSTOMS.  259 

just  or  substantial  reason.  Dissentions  would  arise 
among  them.  Their  morality  too  would  be  con- 
founded, if  they  were  to  see  these  minutiae  idolized 
at  home,  but  disregarded  by  persons  of  known  reli- 
gious character  in  the  world.  Add  to  which,  that 
they  might  adopt  erroneous  notions  of  religion.  For 
they  might  be  induced  to  lay  too  much  stress  upon 
the  payment  of  the  anise  and  cummin,  and  too  little  up- 
on the  observance  of  the  weightier  matters  of  the  law. 

As  the  charge  therefore  is  unquestionably  a  serious 
one,  I  shall  not  allow  it  to  pass  without  some  com- 
ments. And  in  the  first  place  it  may  be  observed 
that,  whether  this  preciseness,  which  has  been  im- 
puted to  some  Quakers,  amounts  to  an  idolizing  of 
forms,  can  never  be  positively  determined,  except 
we  had  the  power  of  looking  into  the  hearts  of  those, 
who  have  incurred  the  charge.  We  may  form,  how- 
ever, a  reasonable  conjecture,  whether  i  does  or  not 
by  presumptive  evidence,  taken  from  incontroverti- 
ble outward  facts. 

The  first  outward  fact  that  presents  itself  to  us,  is 
the  fact  of  the  origin  of  the  Quaker- dress,  if  the 
early  Quakers,  when  they  met  in  religious  union, 
had  met  to  deliberate  and  fix  upon  a  form  or  standard 
of  apparel  for  the  society,  in  vain  could  any  person 
have  expected  to  repel  this  charge.  But  no  such 
standard  was  ever  fixed.     The  dress  of  the  Quakers 


260  PECULIAR  CUSTOMS. 

has  descended  from  father  to  son  in  the  way  that  has 
been  described.  There  is  reason  therefore  to  sup- 
pose, that  the  Quakers  as  a  religious  body,  have 
deviated  less  than  others  from  the  primitive  habits 
of  their  ancestors,  rather  from  a  fear  of  the  effects 
of  unreasonable  changes  of  dress  upon  the  mind, 
than  f  om  an  attachment  to  lifeless  forms. 

The  second  outward  fact,  which  may  be  resorted 
to  as  furnishing  a  ground  for  reasonable  conjecture, 
is  the  doctrine  of  the  Quakers  upon  this  subject. 
The  Quakers  profess  to  follow  Christianity  in  all 
cases,  where  its  doctrines  can  be  clearly  ascertained. 
I  shall  state  therefore  what  Christianity  says  upon  this 
point.  I  shall  shew  that  what  Quakerism  says  is 
in  unison  with  it.  And  I  shall  explain  more  at  large 
the  principle,  that  has  given  birth  to  the  discipline 
of  the  Quakers  relative  to  their  dress. 

Had  Christianity  approved  of  the  make  or  co- 
lour of  any  particular  garment,  it  would  have  approv- 
ed of  those  of  its  founder  and  of  his  apostles.  We 
do  not,  hew  ever,  know,  what  any  of  these  illustri- 
ous personages  wore.  They  were  probably  dressed 
in  the  habits  of  Judean  peasants,  and  not  with  any 
marked  difference  from  those  of  the  same  rank  in 
life.  And  that  they  were  dressed  plainly,  we  have 
ever)-  reason  to  believe,  from  the  censures,  which 
some  of  them  passed  on  the  superfluities  of  apparel. 


PECULIAR  CUSTOMS.  261 

But  Christianity  has  no  where  recorded  these  habits 
as  a  pattern,  nor  has  it  prescribed  to  any  man  any 
form  or  colour  for  his  clothes. 

But  Christianity,  though  it  no  where  places  religion 
in  particular  forms,  is  yet  not  indifferent  on  the  gene- 
ral subject  of  dress.  For  in  the  first  place  it  discards 
all  ornaments,  as  appears  by  the  testimonies  of  St. 
Paul  and  St.  Peter  before  quoted,  and  this  it  does 
evidently  on  the  ground  of  morality,  lest  these,  by 
puffing  up  the  creature,  should  be  made  to  give  birth 
to  the  censurable  passions  of  vanity  and  lust.  In  the 
second  place  it  forbids  all  unreasonable  changes  on 
the  plea  of  conformity  with  the  fashions  of  the  world  : 
and  it  sets  its  face  against  these  also  upon  moral 
grounds ;  because  the  following  of  the  fashions  of  the 
world  begets  a  worldly  spirit,  and  because,  in  propor- 
tion as  men  indulge  this  spirit,  they  are  found  to  fol- 
low the  loose  and  changeable  morality  of  the  world, 
instead  of  the  strict  and  steady  morality  of  the  gospel. 

That  the  early  christians  understood  these  to  be 
the  doctrines  of  Christianity,  there  can  be  no  doubt. 
The  Presbyters  and  the  Asceticks,  I  believe,  changed 
the  Palluim  for  the  Toga  in  the  infancy  of  the  chris- 
tian world;  but  all  other  christians  were  left  un- 
distinguished by  their  dress.  These  were  generally 
clad  in  the  sober  manner  of  their  own  times.  They 
observed  a  medium  between  costliness  and  sordidness. 


262  PECULIAR  CUSTOMS. 

That  they  had  no  particular  form  for  their  dress  be- 
yond that  of  other  grave  people,  Ave  learn  from 
Justin  Martyr.  "  They  aifected  nothing  fantastic, 
says  he,  but,  living  among  Greeks  and  barba;  ians, 
they  followed  the  customs  of  the  country,  and  in 
clothes,  and  in  diet,  and  in  all  other  affairs  of  outward 
life,  they  shewed  the  excellent  and  admirable  consti- 
tution of  their  discipline  and  conversation."  That 
they  discarded  superfluities  and  ornaments  we  may 
collect  from  various  authors  of  those  times.  Basil 
reduced  the  objects  of  cloathing  to  two,  namely, 
"  Honesty  and  necessity,"  that  is,  to  decency  and 
protection.  Tertullian  laid  it  down  as  a  doctrine 
that  a  christian  should  not  only  be  chaste,  but  that  he 
should  appear  so  outwardly.  "  The  garments  which 
we  should  wear,  says  Clemens  of  Alexandria,  should 
be  modest  and  frugal,  and  not  wrought  of  divers 
colours,  but  plain."  Crysasium  commends  Olym- 
pias,  a  lady  of  birth  and  fortune,  for  having  in  her 
garment  nothing  that  was  wrought  or  gaudy.  Jerome 
praises  Paula,  another  lady  of  quality,  for  the  same 
reason.  We  find  also  that  an  unreasonable  change 
of  cloathing,  or  a  change  to  please  the  eye  of  the 
world,  was  held  improper.  Cyril  says,  "  we  should 
not  strive  for  variety,  having  clothes  for  home,  and 
others  for  ostentation  abroad."  In  short  the  ancient 
fathers  frequently  complained  of  the  abu  sc  of  apparel 
in  the  ways  described. 


PECULIAR  CUSTOMS;  263 

Exactly  in  the  same  manner,  and  in  no  other, 
iiave  the  Quakers  considered  the  doctrines  of  Christi- 
anity on  the  subject  of  dress.  They  have  never 
adopted  any  particular  model  either  as  to  form  or 
colour  for  their  clothes.  They  have  regarded  the 
two  objects  of  decency  and  comfort.  But  they  have 
allowed  of  various  deviations  consistently  with  these. 
They  have  in  fact  fluctuated  in  their  dress.  The 
English  Quaker  wore  formerly  a  round  hat.  He 
wears  it  now  with  stays  and  loops.  But  even  this 
fashion  is  not  universal,  and  seems  rather  now  on  the 
decline.  The  American  Quaker,  on  the  other  hand, 
has  generally  kept  to  the  round  hat.  Black  hoods 
were  uniformly  worn  by  the  Quaker- women,  but  the 
use  of  these  is  much  less  than  it  was,  and  is  still  de- 
creasing. The  Green  aprons  also  were  worn  by  the 
females,  but  they  are  now  wholly  out  of  use.  But 
these  changes  could  never  have  taken  place,  had  there 
been  any  fixed  standard  for  the  Quaker  dress. 

But  though  the  Quakers  have  no  particular  model 
for  their  clothing,  yet  they  are  not  indifferent  to  dress 
where  it  may  be  morally  injurious.  They  have  dis- 
carded all  superfluities  and  ornaments,  because  they 
may  be  hurtful  to  the  mind.  They  have  set  their 
faces  also  against  all  unreasonable  changes  of  forms 
for  the  same  reasons.  They  have  allowed  other  rea- 
sons also  to  weigh  with  them  in  the  latter  case.     They 


264  PECULIAR  CUSTOMS. 

have  received  from  their  ancestors  a  plain  suit  of  ap= 
parel,  which  has  in  some  little  degree  followed  the  im- 
provements of  the  world,  and  they  see  no  good  rea- 
son why  they  should  change  it ;  at  least  they  see  in 
the  fashions  of  the  world  none  but  a  censurable  reason 
for  a  change.  And  here  it  may  be  observed,  that  it 
is  not  an  attachment  to  forms,  but  an  unreasonable 
change  or  deviation  from  them,  that  the  Quakers  re- 
gard. Upon  the  latter  idea  it  is,  that  their  discipline 
is  in  a  great  measure  founded,  or,  in  other  words, 
the  Quakers,  as  a  religious  body,  think  it  right  to 
watch  in  their  youth  any  unreasonable  deviation  from 
the  plain  apparel  of  the  society. 

This  they  do  first,  because  any  change  beyond 
Usefulness  must  be  made  upon  the  plea  of  conformi- 
ty to  the  fashions  of  the  world. 

Secondly,  because  any  such  deviation  in  their  youth 
is  considered  to  shew,  in  some  measure,  a  deviation 
from  simplicity  of  heart.  It  bespeaks  the  beginning 
of  an  unstable  mind.  It  shews  there  must  have  been 
some  improper  motive  for  the  change.  Hence  it 
argues  a  weakness  in  the  deviating  persons,  and  points 
them  out  as  objects  to  be  strengthened  by  wholesome 
admonition. 

Thirdly,  because  changes,  made  without  reasona- 
ble motives,  would  lead,  if  not  watched  and  checked, 
to  other  still  greater  changes,  and  because  an  unin- 


PECULIAR  CUSTOMS.  265 

terrupted  succession  of  such  changes  would  bring 
the  minds  of  their  youth  under  the  most  imperious 
despotisms,  the  despotism  of  fashion;  in  consequence 
of  which  they  would  cleave  to  the  morality  of  the 
world  instead  of  the  morality  of  the  gospel. 

And  fourthly,  because  in  proportion  as  young 
persons  deviate  from  the  plainness  and  simplicity  of 
the  apparel  as  worn  by  the  society,  they  approach  in 
appearance  to  the  world  ;  they  mix  with  it,  and  im- 
bibe its  spirit  and  admit  its  customs,  and  come  into 
a  situation  which  subjects  them  to  be  disowned. 
And  this  is  so  generally  true,  that  of  those  persons, 
whom  the  society  has  been  obliged  to  disown,  the 
commencement  of  a  long  progress  in  irregularity  may 
often  be  traced  to  a  deviation  from  the  simplicity  of 
their  dress.  And  here  it  may  be  observed,  that  an 
effect  has  been  produced  by  this  care  concerning 
dress,  so  beneficial  to  the  moral  interests  of  the  soci- 
ety, that  they  have  found  in  it  a  new  reason  for  new 
vigilance  on  this  subject.  The  effect  produced  is  a 
general  similarity  of  outward  appearance,  in  all  the 
members,  though  there  is  a  difference  both  in  the 
form  and  colour  of  their  clothing  ;  and  this  general 
appearance  is  such,  as  to  make  a  Quaker  still  known 
to  the  world.  The  dress  therefore  of  the  Quakers, 
by  distinguishing  the  members  of  the  society,  and 
making  them  known  as  such  to  the  world,  makes  tho 

Vol.  i.  I,  1 


266  PECULIAR  CUSTOMS* 

world  overseers  as  it  were  of  their  moral  conduct. 
And  that  it  operates  in  this  way,  or  that  it  becomes 
a  partial  check  in  favour  of  morality,  there  can  be  no 
question,  For  a  Quaker  could  not  be  seen  either 
at  public  races,  or  at  cock  fightings,  or  at  assemblies, 
or  in  public  houses,  but  the  fact  would  be  noticed  as 
singular,  and  probably  soon  known  among  his  friends. 
His  clothes  would  betray  him.  Neither  could  he, 
if  at  a  great  distance  from  home,  and  if  quite  out  of 
the  eye  and  observation  of  persons  of  the  same  religi- 
ous persuasion,  do  what  many  others  do.  For  a 
Quaker  knows,  that  many  of  the  customs  of  the  soci- 
ety are  known  to  the  world  at  large,  and  that  a  certain 
cond  ct  is  expect  d  from  a  person  in  a  Quakers  habit. 
The  fear  therefore  of  being  detected,  and  at  any  rate 
of  bringing  infamy  on  his  cloth,  if  I  may  use  the 
expression,  would  operate  so  as  to  keep  him  out  of 
many  of  the  vicious  customs  of  the  world. 

From  hence  it  will  be  obvious  that  there  cannot  be 
any  solid  foundation  for  the  charge,  which  has  been 
made  against  the  Quakers  on  the  subject  of  dress. 
They  are  found  in  their  present  dress,  not  on 
the  principle  of  an  attachment  to  any  particular 
form,  or  because  any  one  form  is  more  sacred  than 
another,  but  on  the  principle,  that  an  unreasonable. 
deviation  from  any  simple  and  useful  clothing  is  both 
censurable  and  hurtful,    if  made  in  conformity  with 


PECULIAR  CUSTOMS.  261 

the  fashions  of  the  world.  These  two  principles, 
though  they  may  produce,  if  acted  upon,  a  similai 
outward  appearance  in  persons,  are  yet  widely  dis- 
tinct as  to  their  foundation,  from  one  another.  The 
former  is  the  p  inciple  of  idolatry.  The  latter  thai 
of  religion.  If  therefore  there  are  persons  in  the 
society,  who  adopt  the  former,  they  will  come  within 
the  reach  of  the  charge  described.  But  the  latter 
only  can  be  adopted  by  true  Quakers. 


268  PECULIAR  CUSTOMS. 

CHAP.  II. 

Quakers  are  in  the  use  of  plain  furniture — this  usage 
founded  on  principles,  similar  to  those  on  dress — this 
usage  general — Quakers    have    seldom   paintings, 
prints,   or  portraits  in  their  houses,  as  articles  of 
furniture — reasons  for  their  disuse  of  such  articles* 


As 


.S  the  Quakers  are  found  in  the  use  of  garments, 
differing  from  those  of  others  in  their  shape  and  fashi- 
on, and  in  the  graveness  of  their  colour,  and  in  the 
general  plainness  of  their  appearance,  so  they  are 
found  in  the  use  of  pjain  and  frugal  furniture  in  their 
houses. 

The  custom  of  using  plain  furniture  has  not  arisen 
from  the  circumstance,  that  any  particular  persons  in 
the  society,  estimable  for  their  lives  and  characters, 
have  set  the  example  in  their  families,  but  from  the 
principles  of  the  Quaker- constitution  itself.  It  has 
arisen  from  principles  similar  to  those,  which  dictated 
the  continuance  of  the  ancient  Quaker-dress.  The 
choice  of  furniture,  like  the  choice  of  clothes,  is  left 
to  be  adjudged  by  the  rules  of  decency  and  usefulness, 
but  never  by  the  suggestions  of  shew.     The  adop- 


PECULIAR  CUSTOMS.  2$9 

tion  of  taste,  instead  of  utility,  in  this  case,  would  be 
considered  as  a  conscious  conformity  with  the  fashi- 
ons of  the  world.  Splendid  furniture  also  would  be 
considered  as  pernicious  as  splendid  clothes.  (  It 
would  be  classed  with  external  ornaments,  and  would 
be  reckoned  equally  productive  of  pride,  with  these. 
The.  custom  therefore  of  plainness  in  the  articles  of 
domestic  use  is  pressed  upon  all  Quakers :  and  that 
the  subject  may  not  be  forgotten,  it  is  incorporated 
in  their  religious  discipline  ;  in  consequence  of  which, 
it  is  held  forth  to  their  notice,  in  a  public  manner,  in 
all  the  monthly  and  quarterly  meetings  of  the  kingdom, 
and  in  all  the  preparative  meetings,  at  least  once  in 
the  year. 

It  may  be  admitted  as  a  truth,  that  the  society  prac- 
tise, with  few  exceptions,  what  is  considered  to  be  the 
proper  usage  on  such  occasions.  The  poor,  we 
know,  cannot  use  any  but  homely  furniture.  The 
middle  classes  are  universally  in  such  habits.  As  to 
the  rich,  there  is  a  difference  in  the  practice  of  these. 
Some,  and  indeed  many  of  them,  use  as  plain  and 
frugal  furniture,  as  those  in  moderate  circumstances. 
Others  again  step  beyond  the  practice  of  the  middle 
classes,  and  buy  what  is  more  costly,  not  with  a  view 
of  shew,  so  much  as  to  accommodate  their  furniture 
to  the  size  and  goodness  of  their  houses.  In  the 
Uouses  of  others  again,  who  have  more  than  ordinary 


270  PECULIAR  CUSTOMS. 

intercourse  with  the  world,  we  now  and  then  see  what 
is  elegant,  but  seldom  what  would  be  considered  to 
be  extravagant  furniture.  We  see  no  chairs  with 
satin  bottoms  and  gilded  frames,  no  magnificent  pier- 
glasses,  no  superb  chandeliers,  no  curtains  vv  ith  ex- 
travagant trimmings.  At  least,  in  ail  my  intercourse 
with  the  Quakers,  I  have  never  observed  such  things. 
If  there  are  persons  in  the  society,  who  use  them, 
they  must  be  few  in  number,  and  these  must  be  con- 
scious that,  by  the  introduction  of  such  finery  (k) 
into  their  houses,  they  are  going  against  the  advices 
annually  given  them  in  their  meetings  on  this  subject, 
and  that  they  are  therefore  vdating  the  written  law, 
as  well  as  departing  from  the  spirit  of  Quakerism. 

But  if  these  or  similar  principles  are  adopted  by  the 
society  on  this  subject,  it  must  be  obvious,  that  in 
walking  through  the  rooms  of  the  Quakers,  we  shall 
look  in  vain  for  some  articles  that  are  classed  among 
the  furniture  of  other  people.  We  shall  often  be 
disappointed,  for  instance,  if  we  expect  to  find  either 
paintings  or  prints  in  frame.  I  seldom  remember  to 
have  seen  above  three  or  four  articles  of  this  descrip- 
tion in  all  my  intercourse  with  the  Quakers.  Some 
families  had  one  of  these,  others  a  second,  and  others 

(b)  Turkey  carpets  are  in  use,  though  generally  gaudy,  on  account 
*f  their  weai'ing  better  than  others. 


PECULIAR  CUSTOMS.  271 

a  third,  but  none  had  them  all.     And  in  many  fami- 
lies neither  the  one  nor  the  other  was  to  be  seen. 

One  of  the  prints,  to  which  I  allude,  contained  a 
representation  of  the  conclusion  of  the  famous  treaty 
between  William  Perm  and  the  Indians  of  America. 
This  transaction  every  body  knows,  afforded,  in  all 
its  circumstances,  a  proof  to  the  world,  of  the  singu- 
la* honour  and  uprightness  of  those  ancestors  of  the 
Quakers  who  were  concerned  in  it.  The  Indians 
too  entertained  an  opinion  no  less  favourable  of  their 
character,  for  they  handed  down  the  memory  of  the 
event  under  such  (/)  impressive  circumstances,  that 
their  descendants  have  a  particular  love  for  the  cha- 
racter, and  a  particular  reliance  on  the  word,  of  a 
Quaker  at  the  present  day.  The  print  alluded  to  was 
therefore  probably  hung  up  as  the  pleasing  record  of 
a  transaction,  so  highly  honourable  to  the  principles 
of  the  society ;  where  knowledge  took  no  advantage 
of  ignorance,  but  where  she  associated  herself  with 
justice,  that  she  might  preserve  the  balance  equal. 
*i  This  is  the  only  treaty,  says  a  celebrated  writer, 
between  the  Indians  and  the  Christians,  that  was 
never  ratified  by  an  oath,  and  was  never  broken." 

The  second  was  a  print  of  a  slave-ship,  published 
a  few  years  ago,  when  the  circumstances  of  the  slave- 

(/)  The  Indians  denominated  Penn,  brother  Onas,    which  means   m 
their  language  a  pen,  and  respect  the  Quakers  as  his  descendants. 


272  PECULIAR  CUSTOMS. 

trade  became  a  subject  of  national  inquiry.  In  this 
the  oppressed  Africans  are  represented,  as  stowed  in 
different  parts  according  to  the  number  transported 
and  to  the  scale  of  the  dimensions  of  the  vessel. 
This  subject  could  not  be  indifferent  to  those,  who 
had  exerted  themselves  as  a  body  for  the  annihilation 
of  this  inhuman  traffic.  The  print,  however,  was  not 
hung  up  by  the  Quakers,  either  as  a  monument  of 
what  they  had  done  themselves,  or  as  a  stimulus  to 
farther  exertion  on  the  same  subject,  but,  I  believe, 
from  the  pure  motive  of  exciting  benevolence  ;  of  ex- 
citing the  attention  of  those,  who  should  come  into 
their  houses,  to  the  case  of  the  injured  Africans,  and 
of  procuring  sympathy  in  their  favour. 

The  third  contained  a  plan  of  the  building  of  Ack- 
worth- school.  This  was  hung  up  as  a  descriptive 
■view  of  a  public  seminary,  instituted  and  kept  up  by 
the  subscription  and  care  of  the  society  at  large. 

But  though  all  the  prints,  that  have  been  mentioned, 
were  hung  up  in  frames  on  the  motives  severally 
assigned  to  them,  no  others  were  to  be  seen  as  their 
companions.  It  is  in  short  not  the  practice  (m)  of 
the  society  to  decorate  their  houses  in  this  manner. 

(?n)  There   are   still  individual  exceptions.     Some  Quakers  have 
come  accidentally  into  possession  of  printings  and  engravings  in  frame, 
which,  being-  innocent  in  their  subject  and  their  lesson,  they  wo«l 
have  thought  it  superstitious  to  discard 


PECULIAR  CUSTOMS.  273 

prints  in  frames,  if  hung  up  promiscuously  in  a  room, 
would  be  considered  as  ornamental  furniture,  or  as 
furniture  for  shew.  They  would  therefore  come  un- 
der the  denomination  of  superfluities ;  and  the  admis- 
sion of  such,  in  the  way  that  other  people  admit  them 
would  be  considered  as  an  adoption  of  the  empty 
customs  or  fashions  of  the  world. 

But  though  the  Quakers  are  not  in  the  practice  of 
hanging  up  prints  in  frames,  yet  there  are  amateurs 
among  them,  who  have  a  number  and  variety  of 
prints  in  their  possession.  But  these  appear  chiefly 
in  collections,  bound  together  in  books,  or  preserv- 
ed in  book  covers,  and  not  in  frames  as  ornamental 
furniture  for  their  rooms.  These  amateurs,  however, 
are  but  few  in  number  The  Quakers  have  in  gene- 
ral only  a  plain  and  useful  education.  They  are  not 
brought  up  to  admire  such  things,  and  they  have 
therefore  in  general  but  little  taste  for  the  fine  and 
masterly  productions  of  the  painters'  art. 

Neither  would  a  person,  in  going  through  the  houses 
of  the  Quakers,  find  any  portraits  either  of  them- 
selves, or  of  any  of  their  families,  or  ancestors,  except, 
in  the  latter  case,  they  had  been  taken  before  they  be- 
came Quakers.  The  first  Quakers  never  had  their 
portraits  taken  with  their  own  knowledge  and  con- 
sent. Considering  themselves  as  poor  and  helpless 
creatures,  and  little  better  than  dust  and  ashes,  they 

Vol.  1.  Mm 


2t4  PECULIAR  CUSTOMS. 

had  but  a  mean  idea  of  their  own  images.  They 
were  of  opinion  also,  that  pride  and  self-conceit 
would  be  likely  to  arise  to  men  from  the  view,  and 
ostentatious  parade,  of  their  own  persons.  Thejf 
considered  also,  that  X  became  them,  as  the  founders 
of  the  society,  to  bear  their  testimony  against  the  vain 
and  superfluous  fashions  of  the  world.  They  believ* 
ed  also,  if  there  were  those  whom  they  loved,  that  the 
best  method  of  shewing  their  regard  to  these  would 
be  not  by  having  their  fleshly  images  before  their  eyes, 
but  by  preserving  their  best  actions  in  their  thoughts, 
as  worthy  of  imitation ;  and  that  their  own  memory, 
in  the  same  manner,  should  be  perpetuated  rather  in 
the  loving  hearts,  and  kept  alive  in  the  edifying  con- 
versation of  their  descendants,  than  in  the  perishing 
tablets  of  canvas,  fixed  upon  the  walls  of  their  habi- 
tations. Hence  no  portraits  are  to  be  seen  of  many 
of  those  great  and  eminent  men  in  the  society,  who 
are  now  mingled  with  the  dust. 

These  ideas,  which  thus  actuated  the  first  Quakers 
on  this  subject,  are  those  of  the  Quakers  as  a  body  at 
the  present  day.  There  may  be  here  and  there  an  in- 
dividual, who  has  had  a  portrait  of  some  of  his  family 
taken.  But  such  instances  may  be  considered  as  rare 
exceptions  from  the  general  rule.  In  no  society  is  it 
possible  to  establish  maxims,  which  shall  influence  ar 
universal  practice. 


PECULIAR  CUSTOMS.  m 


CHAP.  Ill SECT.  I. 


language — Quakers  differ  in  their  language  from 
others — the  first  alteration  made  by  George  Fox  of 
thou  for  you — this  change  had  been  suggested  by 
Erasmus  and  Luther — sufferings  of  the  Quakers  in 
consequence  of  adopting  this  change — a  work  publish- 
ed in  their  defence-  -this  presented  to  King  Charles 
and  others — other  works  on  the  subject  by  Barclay 
and  Penn — in  these  the  ivord  thou  shewn  to  be  pro- 
per in  all  languages — you  to  be  a  mark  of  flattery — 
the  latter  idea  corroborated  by  Howell,  Maresius, 
Godeau,  Erasmus. 


jljlS  the  Quakers  are  d'stinguishable  from  their  fel- 
low-citizens by  their  dress,  as  was  amply  shewn  in  a 
former  chapter,  so  they  are  no  less  distinguishable 
from  them  by  the  peculiarities  of  their  language. 

George  Fox  seemed  to  look  at  every  custom  witlj 
the  eye  of  a  reformer.  The  language  of  the  country, 
as  used  in  his  own  times,  struck  him  as  having  many 
censurable  defects.  Many  of  the  expressions,  then  in 
use,  appeared  to  him  to  contain  gross  flattery,  others 
to  be  idolatrous,  others  to  be  false  representatives  of 


276  PECULIAR  CUSTOMS. 

the  ideas  they  were  intended  to  convey.  Now  he 
considered  that  Christianity  required  truth,  and  he  be- 
lieved therefore  that  he  and  his  followers,  who  profes- 
sed to  be  christians  in  word  and  deed,  and  to  follow 
the  christian  pattern  in  all  things,  as  far  as  it  could  be 
found,  were  called  upon  to  depart  from  all  the  censur- 
able modes  of  speech,  as  much  as  they  were  from  any 
of  the  customs  of  the  world,  which  Christianity  had 
deemed  objectionable.  And  so  weightily  did  these 
improprieties  in  his  own  language  lie  upon  his  mind, 
that  he  conceived  himself  to  have  had  an  especial  com- 
mission to  correct  them. 

The  first  alteration,  which  he  adopted,  was  in  the 
use  of  the  pronoun  thou.  The  pronoun  you,  which 
grammarians  had  fixed  to  be  of  the  plural  number,  was 
then  occasionally  used,  but  less  than  it  is  now,  in  ad- 
dressing an  individual.  George  Fox  therefore  adopt- 
ed thou  in  its  place  on  this  occasion,  leaving  the  word 
you  to  be  used  only  where  two  or  more  individuals 
were  addressed. 

George  Fox  however  was  not  the  first  of  the  reli- 
gious writers,  who  had  noticed  the  improper  use  of 
the  pronoun  you.  Erasmus  employed  a  treatise  in 
shewing  the  propriety  of  thou  when  addressed  to  a 
single  person,  and  in  ridiculing  the  use  of  you  on 
the  same  occasion.  Martin  Luther  also  took  great 
pains  to  expunge  the  word  you  from   the  station 


PECULIAR  CUSTOMS.  S7T 

which  it  occupied,  and  to  put  thou  in  its  place.  In 
his  Ludus,  he  ridicules  the  use  of  the  former  by  the 
following  invented  sentence,  "  Magister,  Vosestis 
iratus?  This  is  as  absurd,  as  if  he  had  said  in  Eng- 
lish "  gentlemen  art  thou  angry"? 

But  though  George  Fox  was  not  the  first  to  recom- 
mend the  substitution  of  thou  for  you,  he  was  the  first 
to  reduce  this  amended  use  of  it  to  practice.  This 
he  did  in  his  own  person,  wherever  he  wen*,  and  in 
all  the  works  which  he  published.  All  his  followers 
did  the  same.  And,  from  his  time  to  the  present, 
the  pronoun  thou  has  come  down  so  prominent  in  the 
speech  of  the  society,  that  a  Quaker  is  generally 
known  by  it  at  the  present  day. 

The  reader  would  hardly  believe,  if  historical  facts 
did  not  prove  it,  how  much  noise  the  introduction 
or  rather  the  amended  use  of  this  little  particle,  as  re- 
duced to  practice  by  George  Fox,  made  in  the 
world,  and  how  much  ill  usage  it  occasioned  the 
early  Quakers.  Many  magistrates,  before  whom 
they  were  carried  in  the  early  times  of  their  institution 
occasioned  their  sufferings  to  be  greater  merely  on 
this  account.  They  were  often  abused  and  beaten  by 
others,  and  sometimes  put  in  danger  of  their  lives. 
It  was  a  common  question  put  to  a  Quaker  in  those 
days,  who  addressed  a  great  man  in  this  new  and 
simple  manner,"    "  why  you  ill  bred  clown  do  you 


278  PECULIAR  CUSTOMS. 

thou  me?"  The  rich  and  mighty  of  those  times 
thought  themselves  degraded  by  this  mode  of  address, 
as  reducing  them  from  a  plural  magnitude  to  a  sin- 
gular, or  individual,  or  simple  station  in  life.  "  The 
use  of  thou,  says  George  Fox,  was  a  sore  cut  to 
proud  flesh,  and  those  who  sought  self-honour." 

George  Fox,  finding  that  both  he  and  his  followers 
were  thus  subject  to  much  persecution  on  this  ac- 
count, thought  it  right  the  world  should  know,  that, 
in  using  this  little  particle  which  had  given  so  much 
offence,  the  Quakers  were  only  doing  what  every 
grammarian  ought  to  do,  if  he  followed  his  own  rules. 
Accordingly  a  Quaker- work  was  produced,  which 
was  written  to  shew  that  in  all  languages  thou  was  the 
proper  and  usual  form  of  speech  to  a  single  person, 
and  you  to  more  than  one.  This  was  exemplified  by 
instances,  taken  out  of  the  scriptures,  and  out  of  books 
of  teaching  in  about  thirty  languages.  Two  Quakers 
of  the  names  of  John  Stubbs  and  Benjamin  Furley, 
took  great  pains  in  compiling  it :  and  some  additions 
were  made  to  it  by  George  Fox  himself,  who  was 
then  a  prisoner  in  Lancaster  castle. 

This  work,  as  soon  as  it  was  published,  was  present- 
ed to  King  Charles  the  second,  and  to  his  council. 
Copies  of  it  were  also  sent  to  the  Archbishop  of  Can- 
terbury, the  Bishop  of  London,  and  to  each  of  the 
universities.     The  King  delivered  his  sentiments  up- 


PECULIAR  CUSTOMS.  270 

jtm  it  so  far  as  to  say,  that  thou  was  undoubtedly  the 
proper  language  of  all  nations.  The  Archbishop  of 
Canterbury,  when  he  was  asked  what  he  thought  of 
it,  is  described  to  have  been  so  much  at  a  stand,  that 
he  could  not  tell  what  to  say.  The  book  was  af  er- 
wards  bought  by  many.  It  is  said  to  have  spread  con- 
viction, wherever  it  went.  Hence  it  had  the  effect  of 
lessening  the  prejudices  of  some,  so  that  the  Quakers 
were  never  afterwards  treated,  on  this  account,  in  the 
same  rugged  manner  as  they  had  been  before. 

But  though  this  book  procured  the  Quakers  an 
amelioration  of  treatment  on  the  amended  use  of  the 
expression  thou,  there  were  individuals  in  the  society, 
who  thought  they  ought  to  put  their  defence  on  a  bet- 
ter foundation,  by  stating  all  the  reasons,  for  there 
were  many  besides  those  in  this  book,  which  had  in- 
duced them  to  differ  from  their  fellow  citizens  on  this 
subject.  This  was  done  both  by  Robert  Barclay  and 
William  Penn  in  works,  which  defended  other  princi- 
ples of  the  Quakers,  and  other  peculiarities  in  their 
language. 

One  of  the  arguments,  by  which  the  use  of  the 
pronoun  thou  was  defended,  was  the  same  as  that,  on 
which  it  had  been  defended  by  Stubbs  and  Furley, 
that  is,  its  strict  conformity  with  grammar.  The 
translators  of  the  Bible  had  invariably  used  it.  v  The 
liturgy  had  been  compiled  on  the  same  principle.  All 


230  PECULIAR  CUSTOMS. 

addresses  made  by  English  Christians  in  their  private 
prayers  to  the  Supreme  Being,  we,  e  made  in  the  lan- 
guage of  thou,  and  not  of  you.  And  this  was  done, 
because  the  rules  of  the  English  grammar  warranted 
the  expression,  and  because  any  other  mode  of  ex- 
pression would  have  been  a  violation  of  these  rules. 

But  the  great  argument  (to  omit  all  others)  which 
Penn  a; id  Barclay  insisted  upon  for  the  change  of  }  ou, 
was  that  the  pronoun  thou,  in  addressing  an  ind  vidual, 
had  been  anciently  in  use,  but  that  it  had  been  desert- 
ed for  you  for  no  other  purpose,  than  that  of  flattery 
to  men  ;  an  that  his  dereliction  of  it  was  growing, 
greater  and  greater,  upon  the  same  principle,  in  their 
own  times.  Hence  as  christians,  who  were  not  to 
puff  up  the  fleshly  creature,  it  became  them  to  return 
to  the  ancient  and  grammatical  use  of  the  pronoun 
thou,  and  to  reject  this  growing  fashion  of  the  world. 
"The  word  you,  says  William  Penn,  was  first  ascribed 
in  the  way  of  flattery,  to  proud  Popes  and  Emperors, 
imitating  the  heathens  vain  homage  to  their  gods, 
thereby  ascribing  a  plural  honour  to  a  si  gle  person  ; 
as  if  one  Pope  had  been  made  up  of  man}-  god;-,  and 
one  Emperor  of  man}'  men  ;  for  which  reason  you, 
only  to  be  addressed  to  many,  became  first  spoken  to 
one.  It  seemed  the  word  thou  looked  like  too  lean 
and  thin  a  respect;  and  therefore  seme,  bigger  than 
they  should  be,  would  have  a  style  suitable  to  their 
own  ambition." 


PECULIAR  CUSTOMS.  281 

It  will  be  difficult  for  those,  who  now  use  the 
word  you  constantly  to  a  single  person,  and  who,  in 
such  use  of  it,  never  attach  any  idea  of  flattery  to  it, 
to  conceive  how  it  ever  could  have  had  the  origin 
ascribed  to  it,  or,  what  is  more  extraordinary,  how 
men  could  believe  themselves  to  be  exalted,  when 
others  applied  to  them  the  word  you  instead  of  thou. 
But  history  affords  abundant  evidence  of  the  fact. 

It  is  well  known  that  Caligula  ordered  himself  to 

be-worshipped  as  a  god.     Domitian,  after  him,  gave 

similar  orders  with  respect  to  himself.     In  process 

of  time  the  very  statues  of  the  emperors  began  to  be 

worshipped.      One  blasphemous  innovation  prepared 

the  way  for  another.     The  title  of  Pontifex  Maximus 

gave  way  at  length  for  those  of  Eternity,  Divinity, 

and  the  like.     Coeval  with  these  appellations  was 

the  change  of  the  word  thou  for  you,   and  upon  the 

same  principles.     These  changes,  however,  were  not 

so  disagreeable,  as  they  might  be  expected  to  have 

been,   to  the  proud  Romans  ;  for  while  they  gratified 

the  pride  of  their  em.  erors  by  these  appellations, 

they  made  their  despotism,  in  their  own  conceit,  more 

tolerable  to  themselves.    That  one  man  should  be  lord 

ever  many  thousand  Romans,  who  were  the  masters  of 

the  world  was  in  itself  a  degrading  thought.     But  they 

consoled  themselves  by  the  haughty  consideration, 

that  they  were  yielding  obedience,   not  to  man,   but 

Vol.  t.  N  n 


282  PECULIAR  CUSTOMS. 

to  an  incarnate  demon  or  good  genius,  or  especial 
envoy  from  heaven.  They  considered  also  the  em- 
peror as  an  office,  and  as  an  office,  includii.g  and 
representing  many  other  offices,  and  hence  consider- 
ing him  as  a  man  in  the  plural  number,  they  had  less 
objection  to  address  him  in  a  plural  manner. 

The  Qu  kers,  in  behalf  of  their  assertions  on  this 
Subject,  quote  the  opinions  of  several  learned  men, 
and  of  those  in  particular,  who,  from  the  nature  of 
their  respective  writings,  had  occasion  to  look  into 
the  origin  and  construction  of  the  words  and  expres- 
sions of  language. 

Howell,  in  his  epistle  to  the  nobility  of  England 
before  his  French  and  English  Dictionary,  takes 
notice,  "  that  both  in  France,  and  in  other  nations, 
the  word  thou  was  used  in  speaking  of  one,  but  by 
succession  of  time,  when  the  Roman  commonwealth 
grew  into  an  empire,  the  courtiers  began  to  magnify 
the  emperor,  as  being  furnished  with  power  to  con- 
fer dignities  and  offices,  using  the  word  you,  yea, 
and  deifying  him  with  more  remarkable  titles,  con- 
cerning which  matter  we  read  in  the  epistles  of  Sym- 
machus  to  the  emperors  Theodosius  and  Valentinian, 
where  he  useth  these  forms  of  speaking,  "  Vestra 
JEternitas,  vestrum  numen,  vestra  serenitas,  vestra 
Clementia,  that  is,  your,  and  not  thy  eternity,  god- 
head, serenity,  clemency.     So  that  the  word  you  ift 


PECULIAR  CUSTOMS.'  280 

the  plural  number,  together  with  the  other  titles  and 
comprllations  of  honour,  seem  to  have  taken  their 
rise  from  despotic  government,  which  afterwards, 
by  degrees,  came  to  be  derived  to  p  ivate  persons." 
He  says  also  in  his  History  of  France,  that  u  in  an- 
cient times,  the  peasants  addressed  their  kings  by 
the  appellation  of  thou,  but  that  pride  and  flattery 
first  put  inferiors  upon  paying  a  plural  respect  to  the 
single  person  of  every  superior,  and  superiors  upon 
receiving  it. 

John  Maresius,  of  the  French  Academy,  in  the 
preface  to  his  Clovis,  speaks  much  to  the  same 
effect.  "  Let  none  wonder,  says  he,  that  the  word 
thou  is  used  in  this  work  to  princes  and  princesses, 
for  we  use  the  same  to  God,  and  of  old  the  same 
was  used  to  Alexanders,  Cassars,  queers,  and  em- 
presses. The  use  of  the  word  you,  when  only 
one  person  is  spoken  to,  was  only  introduced  by  these 
base  flatteries  of  men  of  later  ag  s,  to  whom  it  seemed 
good  to  use  the  plural  number  to  one  person,  that 
he  may  imagine  himself  alone  to  be  equal  to  many 
others  in  dignity  and  worth,  from  whence  it  came 
at  last  to  persons  of  lower  quality." 

Godeau,  in  his  preface  to  the  translation  of  the  New- 
Testament,  makes  an  apology  for  differing  from  the 
customs  of  the  times  in  the  use  oi  thou,  and  intimates 
that  you  was  substituted  for  it,  as  a  word  of  superior 


Sfl*  PECULIAR  CUSTOMS. 

respect.  "  I  had  rather,  says  he,  faithfully  keep  to 
the  express  words  of  Paul,  than  exactly  follow  the  po* 
lished  style  of  our  tongue.  Therefore  I  always  use 
that  form  of  calling  God  in  the  singular  number  not 
in  the  plural,  and  therefore  I  say  rather  thou  than  you. 
I  confess  indeed,  that  the  civility  and  custom  of  this 
word,  requires  him  to  be  honored  after  that  manner. 
But  it  is  likewise  on  the  contrary  true,  that  the  origi- 
nal tongue  of  the  New  Testament  hath  nothing  com- 
mon with  such  manners  and  civility,  so  that  not  one 
of  these  many  old  versions  we  have  doth  observe  it. 
Let  not  men  believe,  that  we  give  not  respect  enough 
to  God,  in  that  we  call  him  by  the  word  thou,  which 
is  nevertheless  far  otherwise.  For  I  seem  to  myself 
(may  be  by  the  effect  of  custom)  more  to  honor  his 
divine  majesty,  in  calling  him  after  this  manner,  than 
if  I  should  call  him  after  the  manner  of  men,  who  are 
so  delicate  in  their  forms  of  speech." 

Erasmus  also  in  the  treatise,  which  he  wrote  on  the 
impropriety  of  substituting  you  for  thou,  when  a  per- 
son addresses  an  individual,  states  that  this  strange 
substitution  originated  wholly  in  the  flattery  of  men. 


PECULIAR  CUSTOMS.  2*5 

SECT.   IE 

Other  alterations  in  the  language  of  the  Quakers — 
they  address  one  another  by  the  title  of  friends — ana 
others  by  the  title  of  friends  and  neigbours,  or  by 
their  common  names — the  use  of  sir  and  madam  abo- 
lished —also  of  master  or  mister — and  of  hunyble 
servant — also  of  titles  of  honor — reasons  of  this  abo- 
lition— example  of  Jesus  Christ. 


XJlNOTHER  alteration,  that  took  place  in  the  lan- 
guage of  the  Quakers,  was  the  expunging  of  all  ex- 
pressions from  their  vocabulary,  which  were  either 
superfluous,  or  of  the  same  flattering  tendency  as  the 
former. 

In  addressing  one  another,  either  personally  or  by 
letter,  they  made  use  of  the  word  friend,  to  signify 
the  bond  of  their  own  union,  and  the  character,  which 
man,  under  the  christian  dispensation,  was  bound  to 
exhibit  in  his  dealings  with  his  fellow-man.  They 
addressed  each  other  also,  and  spoke  of  each  other, 
by  their  real  names.  If  a  man's  name  was  John,  they 
called  him  John ;  they  talked  to  him  as  John,  and  add- 
ed only  his  sir- name  to  distinguish  him  from  others. 


286  PECULIAR  CUSTOMS. 

In  their  intercourse  \a  ith  the  v\  orld  they  adopted  the. 
same  mode  of  speech  :  for  they  addressed  individuals 
either  by  their  plain  names,  or  they  made  use  of  the 
appellations  of  friends  or  neighbours. 

They  rejected  the  words  sir  or  madam,  as  then 
in  use.  This  they  did,  because  they  considered  them 
like  the  word  you,  as  remnants  of  ancient  flattery, 
derived  from  the  papal  and  anti-christian  ages  ;  and 
because  these  words  still  continued  to  be  considered 
as  titles  oi  flattery,  that  puffed  up  people  in  their  own 
times.  Howell,  who  was  before  quoted  on  the  pro- 
noun thou,  is  usually  quoted  by  the  Quakers  on  this 
occasion  also.  He  states  in  his  history,  that  "  sir 
and  madam  were  originally  names  given  to  none,  but 
the  king,  his  brother,  and  their  wives,  both  in  France 
and  England.  Yet  now  the  ploughman  in  France  is 
called  sir  and  his  wife  madam  ;  and  men  of  ordinary 
trades  in  England  sir,  and  their  wives  dame,  which 
is  the  legal  title  of  a  lady,  and  is  the  same  as  madam 
in  French.  So  prevalent  hath  pride  and  flattery  been 
in  all  ages,  the  one  to  give,  and  the  other  to  receive 
respect." 

The  Quakers  banished  also  the  word  master,  or 
mister  as  it  is  now  pronounced,  from  their  language, 
either  when  they  spoke  concerning  any  one,  or  ad- 
dressed any  one  by  letter.  To  have  used  the  word 
master  to  a  person,  who  was  no  master  over  them, 
would  have  been,  they  considered,  to  have  indicated 


PECULIAR  CUSTOMS.  287 

a  needless  servility,  and  to  have  given  a  false  picture 
of  the  r  own  situation,  as  well  as  of  those  addressed. 

Upon  the  same  or  similar  principles  they  hesitated 
to  subscribe  themselves  as  the  humble  or  obedient 
servants  of  any  one,  as  is  now  usual,  at  the  bottom  of 
their  letters.  "  Horrid  apostacy,  says  Barclay,  for 
it  is  notorious  that  the  use  of  these  compliments  im- 
plies not  any  design  of  service."  This  expression 
in  particular  they  reprobated  for  another  reason.  It 
was  one  of  those,  which  had  followed  the  last  degree  of 
impious  services  and  expressions,  w  hich  had  poured 
in  after  the  statues  of  the  emperors  had  been  worship- 
ped, after  the  titles  of  eternity  and  divinity  had  been 
ushered  in,  and  after  thou  had  been  exchanged  for 
you,  and  it  had  taken  a  certain  station,  and  flourished 
among  these.  Good  christ  ans,  however,  had  endea- 
voured to  keep  themselves  clear  of  such  inconsisten- 
cies Casaubon  has  preserved  a  letter  of  Paulinus, 
Bishop  of  Nola,  in  which  he  rebukes  Sulpicius  Severus 
for  having  subscribed  himself  "  his  humble  servant." 
A  part  of  the  lette;    runs  thus,     {n)  "  Take  heed 

(n)  Paulinus  flourished  in  the  year  460.  He  is  reported  by  Paulas 
Diacenus  to  have  been  an  exemplary  christian.  Among  other  acts  lie 
is  stated  to  have  expended  all  his  revenues  in  the  redemption  of  chris- 
tian captives ;  and,  at  last,  when  he  had  nothing1  left  in  his  purse,  to 
have  pawned  lus  own  person  in  favour  of  a  widow  s  son.  The  barbari- 
ans, says  the  same  author,  struck  with  this  act  of  unparralleled  devo- 
tion to  the  cause  of  the  unfortunate,  released  bim,  and  many  prisoners 
with  lum  without  rajisom, 


283  PECULIAR  CUSTOMS. 

hereafter,  how  thou,  being  from  a  servant  called  unto 
liberty,  dost  subscribe  thyself  servant  to  one,  who 
is  thy  brother  and  fellow  servant :  f  r  it  is  a  sinful 
flattery,  not  a  testament  of  humility,  to  pay  those 
honours  to  a  man  and  to  a  sinner,  which  are  due 
to  the  one  Lord,  one  Master,  and  one  God." 

The  Quakers  also  banished  from  the  use  of  their 
society  all  those  modes  of  expression,  which  were 
considered  as  marks  or  designations  of  honour  among 
men.  Hence,  in  addressing  any  peer  of  the  realm, 
they  never  used  the  common  formula  of  "  my  lord,'" 
for  though  the  peer  in  question  might  justly  be  the 
lord  over  many  possessions,  and  tenants,  and  servants, 
yet  he  was  no  lord  over  their  heritages  or  persons, 
Neither  did  they  ever  use  the  terms  excellency,  or 
grace,  or  honour,  upon  similar  occasions.  They  con- 
sidered that  the  bestowing  of  these  titles  might  bring 
them  under  the  necessity  of  uttering  what  m  ght  be 
occasionally  false.  "  For  the  persons,  says  Barclay, 
obtaining  these  titles,  either  by  election  or  hereditarily, 
may  frequently  be  found  to  have  nothing  really  in 
them  deserving  them,  or  answering  to  them,  as  some, 
to  whom  it  is  said  "  your  excellency  may  have  noth- 
ing of  excellency  in  them,  and  he,  who  is  called  your 
grace,  may  be  an  enemy  to  grace,  and  he,  who  is 
called  your  honour,  may  be  base  and  ignoble." 
They  considered  also,  that  they  might  be  setting  up 


PECULIAR  CUSTOMS.  284 

the  creature,  by  giving  him  the  titles  of  the  creator, 
so  that  he  might  think  more  highly  of  himself  than 
he  ought,  and  more  degradingly  than  he  ought,  of 
the  rest  of  the  human  race. 

But,  independently  of  these  moral  considerations* 
they  rejected  these  titles,  because  they  believed, 
that  Jesus  Christ  had  set  them  an  example  by  his 
own  declarations  and  conduct  on  a  certain  occasion. 
When  a  person  addressed  him  by  the  name  of  good 
master,  he  was  rebuked  as  having  done  an  impro- 
per thing,  (o)  "  Why,  says  our  Saviour,  callest 
thou  me  good  ?  There  is  none  good  but  one,  that  is 
God."  This  censure  they  believe  to  have  been 
passed  upon  him,  because  Jesus  Christ  knew,  that 
when  he  addressed  him  by  this  title,  he  addressed 
him,  not  in  his  divine  nature  or  capacity,  but  only 
as  a  man. 

But  Jesus  Christ  not  only  refused  to  receive  such 
titles  of  distinction  himself  in  his  human  nature,  but 
on  another  occasion  exhorted  his  followers  to  shun 
them  also.  They  were  not  to  be  like  the  Scribes 
and  Pharisees,  who  wished  for  high  and  eminent 
distinctions,  that  is,  to  be  called  Rabbi  Rabbi  of  men  j 
but  says  he,  "  be  (p)  ye  not  called  Rabbi,  for  one 

(o)  Matt.  xix.  17- 
(p)  Matt,  xxjju.  8. 

Vol.  1.  O  o 


290  PECULIAR  CUSTOMS. 

is  your  master,  even  Christ,  and  all  ye  are  brethren  ;** 
and  he  makes  the  desire  which  lie  discovered  in  the 
Jews,  of  seeking  alter  worldly  instead  of  heavenly 
honours,  to  be  one  cause  of  their  infidelity  towards 
Christ,  (q)  for  that  such  could  not  believe,  as  received 
honour  from  one  another,  and  sought  not  the  honour, 
which  cometh  from  God  only ;  that  is,  that  those 
persons,  who  courted  earthly  honours,  could  not  have 
that  humility  of  mind,  that  spirit  that  was  to  be  of  no 
reputation  in  the  world,  which  was  essential  to  those, 
who  wished  to  became  the  followers  of  Christ. 

These  considerations,  both  those  of  a  moral  nature, 
and  those  of  the  example  of  Je^us  Christ,  weighed 
so  much  with  the  early  Quakers,  that  they  made  no 
exceptions  even  in  favour  of  those  of  royal  dignity, 
or  of  the  rulers  of  their  own  land.  George  Fox 
wrote  several  letters  to  great  men.  He  wrote  twice 
to  the  king  of  Poland,  three  or  four  times  to  Oli- 
ver Cromwell,  and  several  times  to  Charles  the 
second ;  but  he  addressed  them  in  no  other  manner 
than  by  their  plain  names,  or  by  simple  titles,  expres- 
sive of  their  situations  as  rulers  or  kings,  (r) 

(7)  John.  v.  44. 

(r)  The  Quakers  never  refuse  the  legal  titles  in  the  superscription 
or  direction  of  their  letters.  They  would  direct  to  the  king,  as  king  : 
to  a  peer  according  to  his  rank,  either  as  a  duke,  marquis,  earl,  viscount, 
or  baron :  to  a  clergyman,  not  as  reverend,  but  as  cltrk 


PECULIAR  CUSTOMS.  291 


These  several  alterations,  which  took  place  in  the 
language  of  the  early  Quak-  rs,  were  adopted  by  their 
several  successors,  and  are  in  force  in  the  society  at 
the  present  day. 


SECT.    III. 


Other  alterations  in  the  language — the  names  of  the 
days  and  montlis  altered — reasons  for  this  change — 
the  word  saint  disused — various  new  phrases  intro- 
duced. 


XXNOTHER  alteration,  which  took  place  in  the 
language  of  the  Quakers  was  the  disuse  of  the  com- 
mon names  of  the  days  of  the  week,  and  of  those  of 
the  months  of  the  year. 

The  names  of  the  days  were  considered  to  be 
of  heathen  origin.  Sunday  had  been  so  called  by  the 
Saxons,  because  it  was  the  day,  on  which  they  sa- 
crificed to  the  sun.  Monday  on  which  they  sacrificed 
to  the  moon.  Tuesday  to  the  god  Tuisco.  Wed- 
nesday to  the  god  Woden.  Thursday  to  the  god 
Thor,  and  so  on.     Now  when  the  Quakers  consider- 


292  PECULIAR  CUSTOMS. 

ed  that  Jehovah  had  forbidden  the  Israelites  to  make 
mention  even  of  the  names  of  other  gods,  they  thought 
it  inconsistent  in  christians  to  continue  to  use  the 
names  of  heathen  idols  for  the  common  divisions 
of  their  time,  so  that  these  names  must  be  almost 
always  in  their  mouths.  They  thought  too,  that 
they  were  paying  a  homage,  in  continuing  the  use 
of  them,  that  bordered  on  idolatry.  They  consider- 
ed also  as  neither  Monday,  nor  Tuesday,  nor  any- 
other  of  these  days,  were  days,  in  which  these  sacri- 
fices were  now  offered,  they  were  using  words,  which 
conveyed  false  notions  of  things.  Hence  they  deter- 
mined upon  the  disuse  of  these  words,  and  to  put 
other  names  in  their  stead.  The  numerical  way  of 
naming  the  days  seemed  to  them  to  be  the  most 
rational,  and  the  most  innocent.  They  called  therefore 
Sunday  the  first  day,  Monday  the  second,  Tuesday 
the  third,  and  so  on  to  Saturday,  which  was  of  course 
the  seventh.  They  used  no  other  names  but  these, 
either  in  their  conversation,  or  in  their  letters. 

Upon  the  same  principles  they  altered  the  names 
of  the  months  also.  These,  such  as  March  and 
June,  which  had  been  so  named  by  the  ancient  Ro- 
mans, because  they  were  sacred  to  Mars  and  Juno, 
were  exploded,  because  they  seemed  in  the  use  of 
them  to  be  expressive  of  a  kind  of  idolatrous  homage. 
Others  again  were  exploded,  because  they  were  not 


PECULIAR  CUSTOMS,  2*93 

the  representatives  of  the  truth.  September,  for  ex- 
ample, means  the  (s)  seventh  month  from  the  storms. 
It  took  this  seventh  station  in  the  kalendar  of  Ro- 
mulus, and  it  designated  there  its  own  station  as 
well  as  the  reason  of  its  name.  But  when  it  (t)  lost 
its  place  in  the  kalendar  by  the  alteration  of  the  style 
in  England,  it  lost  its  meaning.  It  became  no  re- 
presentative of  its  station,  nor  any  representative  of 
the  truth.  For  it  still  continues  to  signify  the  seventh 
month,  whereas  it  is  made  to  represent,  or  to  stand 
in  the  place  of,  the  ninth.  The  Quakers  therefore 
banished  from  their  language  the  ancient  names  of 
the  months,  and  as  they  thought  they  could  not  do 
better  than  they  had  done  in  the  case  of  the  dayso 
they  placed  numerical  in  their  stead.  They  called 
January  the  first  month,  February  the  second,  March 
the  third,  and  so  on  to  December,  which  they  called 
the  twelfth.  Thus  the  Quaker  kalendar  was  made 
up  by  numerical  distinctions,  which  have  continued 
to  the  present  day. 

(s)  Septem  ab  imbribus. 

(t)  This  was  in  the  year  1752,  prior  to  this  time  the  year  began  o,n 
the  25th  of  March  ;  and  therefore  September  stood  in  the  English  as 
in  the  Roman  kalendar.  The  early  Quakers,  however,  as  we  find  by 
a  minute  in  1697,  had  then  made  these  alterations  ;  but  when  the  new 
Style  was  introduced,  they  published  their  reasons  for  having  done  so. 


294  PECULIAR  CUSTOMS. 

Another  alteration,  which  took  place  very  general- 
ly in  the  language  of  the  Quakers,  was  the  rejection 
of  the  word  saint,  when  they  spoke  either  of  the  apos- 
tles, or  of  the  primitive  fathers.     The  papal  autho- 
rity had  canonized  these.     This  they  considered  to 
be  an  act  of  idolatry,  and  they  thought  they  should  be 
giving  a  sanction  to  superstition,  if  they  continued 
the  use  of  such  a  title,  either  in  their  speech  or  writ- 
ings.    After  this  various  other  alterations  took  place 
according  as  individuals  among  them  thought  it  right 
to  expunge  old  expressions,  and  to  substitute  new ; 
and  these  alterations  were  adopted  by  the  rest,  as  they 
had  an  opinion  of  those  who  used  them,  or  as  they 
felt  the  propriety  of  doing  it.     Hence  new  phrases- 
came  Into  use,  different  from  those  which  were  used 
by  the  world  on  the  same  occasions ;  and  these  were 
gradually  spread,  till  they  became  incorporated  into 
the  language  of  the  society.     Of  these  the  following 
examples  may  suffice. 

It  is  not  usual  with  Quakers  to  use  the  words  lucky 
or  fortunate,  in  the  way  in  which  many  others  do. 
If  a  Quaker  had  been  out  on  a  journey,  and  had  ex- 
perienced a  number  of  fine  days,  he  would  never  say 
that  he  had  been  lucky  in  his  weather.  In  the  same 
manner  if  a  Quaker  had  recovered  from  an  indisposi- 
tion, he  would  never  say,  in  speaking  of  the  circum- 
stance,  that  he  had  fortunately  recovered,    but  he 


PECULIAR  CUSTOMS.  295 

would  say,  that  he  had  recovered,  and  "  that  it  was  a 
favour."  Luck,  chance,  or  fortune,  are  allowed  by 
the  Quakers  to  have  no  power  in  the  settlement  of 
human  affairs. 

It  is  not  usual  with  Quakers  to  beg  ten  thousand 
pardons,  as  some  of  the  world  do,  for  any  little  mis- 
take. A  Quaker  generally  on  such  an  occasion  asks 
a  persons  excuse. 

The  Quakers  never  make  use  of  the  expression 
"  christian  name."  This  name  is  called  christian  by 
the  world,  because  it  is  the  name  given  to  children  in 
baptism,  or  in  other  words,  when  they  are  christen- 
ed, or  when  they  are  initiated  as  christians.  But  the 
Quakers  are  never  baptised.  They  have  no  belief  that 
water-baptism  can  make  a  christian,  or  that  it  is  any 
true  mark  of  membership  with  the  christian  church. 
Hence  a  man's  christian  name  is  called  by  them  his 
first  name,  because  it  is  the  first  of  the  two,  or  of  any 
other  number  of  names,  that  may  belong  to  him. 

The  Quakers,   on  meeting  a  person,   never  say 

"  good  morrow,"  because  all  days  are  equally  good. 

Nor  in  parting  with  a  person  at  night,  do  they  say 

'  good  evening,"  for  a  similar  reason,  but  they  make 

use  of  the  expression  of  "  farewell." 

I  might  proceed,  till  I  made  a  little  vocabulary  of 
Quaker-expressions  ;  but  this  is  not  necessary,  and  it 
is  not  at  all  consistent  with  my  design.     I  shall  there- 


396  PECULIAR  CUSTOMS. 

fore  only  observe,  that  it  is  expected  of  Quakers,  that 
they  should  use  the  language  of  the  society  ;  that  they 
should  substitute  thou  for  you  ;  that  they  should  dis- 
card all  flattering  titles  and  expressions  ;  and  that  they 
should  adopt  the  numerical,  instead  of  the  heathan 
names,  of  the  days  and  months.  George  Fox  gave 
the  example  himself  in  all  these  instances.  Those  of 
the  society,  who  depart  from  this  usage,  are  said  by 
the  Quakers  to  depart  from  "  the  plain  language." 


SECT.  IV. 

Great  objections  by  the  world  against  the  preceding  al- 
terations by  the  Quakers — -first  against  the  use  of 
thou  for  you — you  said  to  be  no  longer  a  mark  of 
jiattery — the  use  of  it  is  said  to  be  connected  often 
with  false  Grammar — Custom  said  to  give  it,  like 
a  noun  of  number,  a  singular  as  well  as  plural 
Meaning — Consideration  of  these  objections. 


X  HERE  will  be  no  difficulty  in  imagining,  if  the 
Quakers  have  found  fault  with  the  words  and  expres- 
sions adopted  by  others,  and  these  the  great  major- 


PECULIAR  CUSTOMS.  297 

ity  of  the  world,  that  the  world  will  scrutinize, 
and  find  fault  with,  those  of  the  Quakers  in  re- 
turn. This  in  fact  has  turned  out  to  be  the  case. — 
And  I  know  of  no  subject,  except  that  of  dress, 
where  the  world  have  been  more  lavish  of  their  cen- 
sures, than  in  that  before  us. 

When  the  Quakers  first  appeared  as  a  religious 
community,  many  objections  were  thrown  out 
against  the  peculiarities  of  their  language.  These 
were  noticed  by  Robert  Barclay  and  William  Penn. 
But,  since  that  time,  other  objections  have  been  start- 
ed. But  as  these  have  not  been  published  (for  they 
remain  where  they  have  usually  been,  in  the  mouths 
of  living  persons)  Quaker  writers  have  not  felt  tl  em- 
selves  called  upon  to  attempt  to  answer  them.  These 
objections,  however,  of  both  descriptions,  I  shall 
notice  in  the  present  place. 

As  the  change  of  the  pronoun  thou  for  you  was 
the  first  article,  that  I  brought  forward  on  the  subject 
of  the  language  of  the  Quakers,  I  shall  begin  with  the 
objections,  that  are  usually  started  against  it. 

"  Singularity,  it  is  said,  should  always  be  avoided, 
if  it  can  be  done  with  a  clear  conscience.  The  Qua- 
kers might  have  had  honest  scruples  against  you  for 
thou,  when  you  was  a  mark  of  flattery.  But  they  can 
have  no  reasoxiable  scruples  now,  and  therefore  they 
should  cease  to  be  singular,  for  the  word  you  is 

Vol.  1.  p  p 


296  PECULIAR  CUSTOMS. 

clearly  no  mark  of  flattery  at  the  present  day.  How- 
ever improper  it  might  once  have  been,  it  is  now  an 
innocent  synonime." 

"  The  use  again  of  the  word  thou  for  you,  as  in- 
sisted upon  by  the  Quakers,  leads  them  frequently 
into  false  grammar.  "  Thee  knowest,"  and  terms 
like  these,  are  not  unusual  in  Quaker  mouths.  Now 
the  Quakers,  though  they  defended  the  word  thou 
for  you  on  the  notion,  that  they  ought  not  to  accustom 
their  lips  to  flattery,  defended  it  also  strenuously  on 
the  notion,  that  they  were  strictly  adhering  to  gram- 
mar-rules. But  all  such  terms  as  "  thee  knowest,'* 
and  others  of  a  similar  kind,  must  recoil  upon  them- 
selves as  incorrect,  and  as  censurable,  even  upon  their 
own  ground." 

"  The  word  you  again  may  be  considered  as  a  sin- 
gular, as  well  as  a  plural  expression.  The  world  use 
it  in  this  manner.  And  who  are  the  makers  of  lan- 
guage, but  the  world  ?  Words  change  their  meaning, 
as  the  leaves  their  colour  in  autumn.  And  custom 
has  always  been  found  powerful  enough  to  give  au- 
thority for  a  change." 

With  respect  to  these  objections,  it  may  be  observ- 
ed, that  the  word  you  has  certainly  so  far  lost  its  mean- 
ing, as  to  be  no  longer  a  mark  of  flattery.  The  Qua- 
kers alio  are  occasionally  found  in  the  use  of  the  un- 
grammatical   expressions,  that  have  been  brought 


PECULIAR  CUSTOMS.  2.99 

against  them.  And  unquestionably,  except  they 
mean  to  give  up  the  grammatical  part  of  vhe  defence 
by  Penn  and  Barclay,  these  ought  to  be  done  away. 
That  you,  however,  is  of  the  singular  number,  is  not 
quite  so  clear.  For  while  thou  is  used  in  the  singu- 
lar number  in  the  Bible,  and  in  the  liturgy,  and  in  the 
prayers  of  individuals,  and  while  it  is  the  language,  as 
it  is,  of  a  great  portion  of  the  inhabitants  of  the 
northern  part  of  the  kingdom,  it  will  be  a  standing 
monument  against  the  usurpation  and  mutilated  do» 
minion  of  you. 


300  PECULIAR  CUSTOMS. 


SECT.  V. 


Secondly  against  the  words  friend  and  neighbour,  as 
used  by  the  Quakers — Quakers  also  said  to  be  wrong 
in  their  disuse  of  titles — for  the  use  of  these  is 
sanctioned  by  St.  Luke  and  St.  Paul— answer  of 
Barclay  to  the  latter  assertion — this  answer  not 
generally  deemed  satisfactory — observations  upon  the 
subject  in  dispute. 


X  HE  subject,  that  comes  next  in  order,  will  be  that 
of  the  objections,  that  are  usually  made  against  cer- 
tain terms  used  by  the  Quakers,  and  .-gainst  their 
disuse  of  titles  of  honour,  as  sanctioned  by  the 
world. 

On  the  use  of  the  words  "  friend,  and  neighbour," 
it  is  usually  observed,  that  these  are  too  limitted  in 
their  meaning,  to  be  always,  if  used  promiscuously, 
representatives  of  the  truth.  If  the  Quakers  are  so 
nice,  that  they  will  use  no  expression,  that  is  not  pre- 
cisely true,  they  should  invent  additional  terms,  which 
should  express  the  relative  condition  of  those,  with 
whom  they  converse.  The  word  "  friend"  denotes 
esteem,  and  the  word  "  neighbour"  proximity   of 


PECULIAR  CUSTOMS.  501 

dwelling.  But  all  the  persons,  to  whom  the  Quakers 
address  themselves,  are  not  persons,  whom  they  love 
and  respect,  or  who  are  the  inhabitants  of  the  same 
neighbourhood  with  themselves.  There  is,  it  is  said, 
as  much  untruth  in  calling  a  man  friend,  or  neighbour, 
who  is  not  so,  as  excellency,  in  whom  there  may  be 
nothing  that  is  excellent. 

The  Quakers,  in  reply  to  this,  would  observe,  that 
they  use  the  word  friend,  as  significative  of  their  own 
union,  and,  when  they  speak  to  others,  as  significative 
of  their  christian  relation  to  one  another.  In  the  same 
sense  they  use  the  word  neighbour.  Jesus  Christ, 
when  the  lawyer  asked  him  who  was  his  neighbour, 
gave  him  a  short  (u)  history  of  the  Samaritan,  who 
fell  among  thieves ;  from  which  he  suggested  an  in- 
ference, that  the  term  neighbour'  was  not  confined  to 
those,  who  lived  near  one  another,  or  belonged  to  the 
same  sect,  but  that  it  might  extend  to  those,  who 
lived  at  a  distance,  and  to  the  Samaritan  equally  with 
the  Jew.  In  the  same  manner  he  considered  all  men 
as  (v)  brethren.  That  is,  they  were  thus  script urally 
related  to  one  another. 

Another  objection  which  has  been  raised  against 
the  Quakers  on  this  part  of  the  subject,  is  levelled 

(a)  Luke  x.  29. 
(w)  Matt,  xxlii.  8. 


303  PECULIAR  CUSTOMS. 

against  their  disuse  of  the  titles  of  honour  of  the  world. 
St  Luke,  it  has  been  said,  makes  use  of  the  terms 
most  excellent,  when  he  addresses  Theophilus,  and 
St.  Paul  of  the  words  most  noble,  when  he  addresses 
Festus.  Now  the  teachers  and  promulgators  of  Chris- 
tianity would  never  have  given  these  titles,  if  they  had 
not  been  allowable  by  the  gospel. 

As  this  last  argument  was  used  in  the  time  of  Bar- 
clay, he  has  noticed  it  in  his  celebrated  apology. — 
"  Since  Luke,  says  he,  wrote  by  the  dictates  of  the 
infallible  spirit  of  God,  I  think  it  will  not  be  doubted 
but  Theophilus  did  deserve  it,  as  being  really  endued 
with  that  virtue  ;  in  which  case  we  shall  not  condemn 
those,  who  do  it  by  the  same  rule.  But  it  is  not  prov- 
ed, that  Luke  gave  Theophilus  this  title,  as  that  which 
was  inherent  to  him,  either  by  his  father,  or  by  any 
patent  Theophilus  had  obtained  from  any  of  the  princes 
of  the  earth,  or  that  he  would  have  given  it  to  him,  in 
ease  he  had  not  been  truly  excellent ;  and  without  this 
be  proved,  which  never  can,  there  can  nothing  hence 
be  deduced  against  us.  The  like  may  be  said  of  that 
of  Paul  to  Festus,  whom  he  would  not  have  called 
such,  if  he  had  not  been  truly  noble  ;  as  indeed  he 
was,  in  that  he  suffered  him  to  be  heard  in  his  own 
cause,  and  would  not  give  way  to  the  fury  of  the  Jews 
against  him.  It  was  not  because  of  any  outward  title 
bestowed  upon  Festus,  that  he  so  called  him,  else 


PECULIAR  CUSTOMS.  303 

he  would  have  given  the  same  compellation  to  his  pre- 
decessor Felix,  who  had  the  same  office,  but  being  a 
covetous  man  we  find  he  gives  him  no  such  title." 

This  is  the  answer  of  Barclay.  It  has  not  however 
been  deemed  quite  satisfactory  by  the  world.  It  has 
been  observed  that  one  good  action  will  never  give  a 
man  a  right  to  a  general  title.  This  is  undoubtedly  an 
observation  of  some  weight.  But  it  must  be  contended 
on  the  other  hand,  that  both  Luke  and  Paul  must  have 
been  apprised  that  the  religion,  they  were  so  strenuous 
in  propagating,  required  every  man  to  speak  the  truth. 
They  must  have  been  apprised  also,  that  it  inculcated 
humility  of  mind.  And  it  is  probable  therefore  that 
they  would  never  have  bestowed  titles  upon  men, 
which  should  have  been  false  in  their  application,  or 
productive  of  vanity  and  pride.  St.  Luke  could  not 
be  otherwise  than  aware  of  the  answer  of  Jesus  Christ, 
when  he  rebuked  the  person  for  giving  him  the  title 
of  good,  because  he  was  one  of  the  evangelists,  who 
(w)  recorded  it,  and  St.  Paul  could  not  have  been 
otherwise  than  aware  of  it  also,  on  account  of  his  inti- 
macy with  St.  Luke,   as  well  as  from  other  causes. 

Neither  has  this  answer  been  considered  as  satisfac- 
tory for  another  reason.  It  has  been  presumed  that  the 
expressions  of  excellent  and  of  noble  were  established 
£tles  ©f  rank,  and  if  an  evangelist  and  an  apostle  used 

fw)   Luke  xviii,  JR 


304  PECULIAR  CUSTOMS. 

them,  they  could  not  be  objectionable  if  used  by 
others.  But  let  us  admit  for  a  moment,  that  they  were 
titles  of  rank.  How  happens  it'that  St.  Paul,  when 
he  was  before  Festus,  and  not  in  a  judicial  capacity 
(for  he  had  been  reserved  foi  Caesar's  tribunal)  should 
have  given  him  this  epithet  of  noble  ;  and  that,  when 
summoned  before  Felix,  and  this  in  a  judicial  capacity, 
he  should  have  omitted  it?  This  application  of  it  to  the 
one  and  not  to  the  other,  either  implies  that  it  was  no 
title,  or,  if  it  was  a  title  as  we  have  supposed,  that  St. 
Paul  had  some  reason  for  this  partial  use  of  it.  And  in 
this  case,  no  better  reason  can  be  given,  than  that  sug- 
gested by  Barclay.  St.  Paul  knew  that  Festus  had 
done  his  duty.  He  knew,  on  the  other  hand,  the  aban- 
doned character  of  Felix.  The  latter  was  then  living,  as 
Josephus  relates,  in  open  adultery  with  Brasilia,  who 
had  been  married  to  Azis,  and  brought  away  from  her 
husband  by  the  help  of  Simon  a  Magician  ;  and  this 
circumstance  probably  gave  occasion  to  Paul  to  dwell 
upon  temperance,  or  continence  as  the  word  might  be 
rendered,  among  other  subjects,  when  he  made  Felix 
tremble  But,  besides  this,  he  must  have  known  the 
general  character  of  a  man,  of  whom  Tacitus  com- 
plained, that  "  his  government  was  distinguished  by 
(.t)  servility  and  every  species  of  cruelty  and  lust." — 

(x)  "  Per  omnem  Szevitiam  et  Libidinem  jus  regium  servili  ingenis 
exercuit" 


PECULIAR  CUSTOMS,  305 

If  therefore  the  epithet  of  noble  was  an  established  title 
Tor  those  Romans,  who  held  the  government  of  Judea, 
the  giving  of  it  to  one,  and  the  omission  of  it  to  the 
other,  would  probably  shew  the  discrimination  of  St. 
Paul  as  a  Christian,  that  he  had  no  objection  to  give  it, 
where  it  could  be  applied  with  truth,  but  that  he  re- 
fused it,  where  it  was  not  applicable  to  the  living 
character. 

But  that  the  expression  of  excellent  or  of  noble 
was  any  title  at  all,  there  is  no  evidence  to  shew. 
And  first,  let  us  examine  the  word,  which  was  used 
upon  this  occasion.  The  {y)  original  Greek  word 
has  no  meaning  as  a  title  in  any  Lexicon  that  I  have 
seen.  It  relates  both  to  personal  and  civil  power,  and 
in  a  secondary  sense,  to  the  strength  and  disposition  of 
the  mind.  It  occurs  but  in  four  places  in  the  New- 
Testament.  In  two  of  these  it  is  translated  excellent 
and  in  the  others  noble.  But  Gilbert  Wakefield,  one 
of  our  best  scholars  has  expunged  the  word  noble, 
and  substituted  excellent  throughout.  Indeed  of  all 
the  meanings  of  this  word  noble  is  the  least  proper. 
No  judgment  therefore  can  be  pronounced  in  favour 
of  a  title  by  any  analysis  of  the  word. 

Let  us  now  examine  it  as  used  by  St.  Luke.  And 
here  almost  every  consideration  makes  against  it,  as 
an  established  title.    In  the  first  place,  the  wisest  com- 

Vol..  1.  Q^q 


306  PECULIAR  CUSTOMS. 

mentators  do  not  know  who  Theophilus  was.  It 
has  been  supposed  by  many  learned  fathers,  such  as 
Epephanius,  Salvian,  and  others,  that  St.  Luke,  in, 
addressing  his  gospel  to  Theophilus,  addressed  it  as 
the  words,  "  excellent  Theophilus"  import,  to  every 
"  firm  lover  of  God,"  or,  if  St.  Luke  uses  the  style 
of  (z)  Athanasius,  to  "  every  good  christian."  But 
on  a  supposition  that  Theophilus  had  been  a  living 
character,  and  a  man  in  power,  the  use  of  the  epithet 
is  against  it  as  a  title  of  rank ;  because  St.  Luke 
gives  it  to  Theophilus  in  the  beginning  of  his  gos- 
pel, and  does  not  give  it  to  him,  when  he  addresses 
him  in  the  acts.  If  therefore  he  had  addressed  him 
in  this  manner,  because  excellent  was  his  proper 
title,  on  one  occasion,  it  would  have  been  a  kind  of 
legal,  and  at  any  rate  a  disrespectful  omission,  not  to 
have  given  it  to  htm  on  the  other.  With  respect  to 
the  term  noble  as  used  by  St.  Paul  to  Festus,  the 
sense  of  it  must  be  determined  by  general  as  well  as 
by  particular  considerations.  There  are  two  circum- 
stances, which  at  the  first  sight  make  in  favour  of  it  as 
a  title,  (a)  Lysias  addresses  his  letter  to  the  "  most 
excellent  Felix,"  and  the  orator  (b)  Tertullus  says, 

(z)  fjMx.api&  and  <PiXox%i$&>  are  substituted  by  Athanasius  for  the 
word  clu-istian. 

(a)  Acts,  xxiii,  26. 
(2>)    Acts,  xxiv.  3. 


PECULIAR  CUSTOMS.  30* 

*'  we  except  it  always  and  in  all  places  most  noble  Fe- 
lix !"  But  there  must  be  some  drawback  from  the 
latter  circumstance,  as  an  argument  of  weight.  There 
is  reason  to  suppose  that  this  expression  was  used  by 
Tertullus,  as  a  piece  of  flattery,  to  compass  the  death 
of  Paul ;  for  it  is  of  a  piece  with  the  ether  expres- 
sions which  he  used,  when  he  talked  of  the  worthy- 
deeds  done  by  the  providence  of  so  detestable  a  wretch 
as  Felix.  And  it  will  always  be  an  objection  to  no- 
ble as  a  legal  title,  that  St.  Paul  gave  it  to  one  gover- 
nor, and  omitted  it  to  another,  except  he  did  it  for 
the  reasons,  that  have  been  before  described.  To 
this  it  may  be  added,  that  legal  titles  of  eminence 
Were  not  then,  as  at  this  time  of  day,  in  use.  Agrip- 
pa  had  no  other,  or  at  least  Paul  gave  him  no  other 
title,  than  that  of  king.  If  Porcius  Festus  had  been 
descended  from  a  Patrician,  or  had  had  the  statues  of 
his  ancestors,  he  might,  on  these  accounts,  be  said  to 
have  been  of  a  noble  family.  But  we  know,  that 
nobody  on  this  account,  would  have  addressed  him 
as  noble  in  those  days,  either  by  speech  or  letter. 
The  first  Roman,  who  was  ever  honoured  with  a 
legal  title,  as  a  title  of  distinction,  was  Octavius,  upon 
whom  the  senate,  but  a  few  years  before  the  birth  of 
Paul,  had  conferred  the  name  of  Augustus.  But 
no  procurator  of  a  province  took  this  title.  Neither 
does  it  appear  that  this  circumstance  gave  birth  to 


308  PECULIAR  CUSTOMS. 

inferior  titles  to  those  in  inferior  offices  in  the  govern- 
ment. And  indeed  on  the  title  "  Augustus"  it  may 
be  observed,  that  though  it  followed  the  successors 
of  Octavius,  it  was  but  sparingly  used,  being  mostly 
used  on  medals,  monumental  pillars,  and  in  public 
acts  of  the  state.  Pliny,  in  his  letters  to  Trajan, 
though  reputed  an  excellent  prince,  addressed  him 
as  only  sir  or  master,  and  he  wrote  many  years  after 
the  death  of  Paul.  Athenagoras,  in  addressing  his 
book,  in  times  posterior  to  these,  to  the  emperors 
M.  Aurelius  Antoninus,  and  L.  Aurelius  Commodus, 
addresses  them  only  by  the  title  of  "  great  princes." 
In  short  titles  were  not  in  use.  They  did  not  creep 
in,  so  as  to  be  commonly  used,  till  after  the  statues  of 
the  emperors  had  begun  to  be  worshipped  by  the 
military  as  a  legal  and  accustomary  homage.  The 
terms  "  eternity  and  divinity"  with  others  were  then 
ushered  in,  but  these  were  confined  wholly  to  the 
emperors  themselves.  In  the  time  of  Constantine 
we  find  the  tide  of  illustrious.  This  was  given  to 
those  princes,  who  had  distinguished  themselves  in 
war,  but  it  was  not  continued  to  their  descendants, 
In  process  of  time,  however,  it  becan  e  more  com- 
mon, and  the  son  of  every  prince  began  to  be  called 
illustrious. 


PECULIAR  CUSTOMS.  309 

SECT.  VI. 

Thirdly  against  the  alteration  of  the  names  of  the  days 
and  months — people,  it  is  said  do  not  necessarily  pay 
homage  to  Idols,  who  continue  in  the  use  of  the  ancu 
ent  names — if  the  Quaker  principles  also  were  gene- 
rally adopted  on  this  subject,  language  would  be 
thrown  into  confusion — Quakers  also,  by  attempting 
to  steer  clear  of  Idolatry,  fall  into  it — replies  of  the 
Quakers  to  these  objections. 


X  HE  next  objections  for  consideration,  which  are 
made  against  the  language  of  the  Quakers,  are  those 
which  relate  to  their  alteration  of  the  names  of  the 
days  and  the  months.  These  objections  are  com- 
monly made,  when  the  language  of  the  Quakers  be- 
comes a  subject  of  conversation  with  the  world. 

"  There  is  great  absurdity,  it  is  said,  in  supposing, 
that  persons  pay  any  respect  to  heathan  idols,  who 
retain  the  use  of  the  ancient  names  of  the  divisions  of 
time.  How  many  thousands  are  there,  who  know 
nothing  of  their  origin  ?  The  common  people  of  the 
country  know  none  of  the  reasons,  why  the  months 
and  the  days  are  called  as  they  are.     The  middle 


310  PECULIAR  CUSTOMS. 

classes  are  mostly  ignorant  of  the  same.  Those, 
who  are  well  informed  on  the  subject,  never  once 
think,  when  they  mention  the  months  and  days,  on 
the  reason  of  the  rise  of  their  names.  Ind"ed  the  al- 
most hourly  use  of  those  names  secures  the  oblivion 
of  their  origin.  Who,  when  he  speaks  of  Wednesday 
and  Thursday,  thinks  thac  these  were  the  days  sacred 
to  Woden  and  Thor  ?  but  there  can  be  no  idolatry, 
where  there  is  no  intention  to  idolize." 

"  Great  weakness,  it  is  said  again,  is  manifested  by 
the  Qu  akers,  in  quarrelling  with  a  few  words  in  the 
language,  and  in  living  at  peace  with  others,  which 
are  equally  objectionable.  Every  reason,  it  is  said, 
must  be  a  weak  one,  which  is  not  universal.  But  if 
some  of  the  reasons,  given  by  the  Quakers,  were  uni- 
versally applied,  they  would  throw  language  into  as 
much  confusion  as  the  builders  of  Babel.  The  word 
Smith  for  example,  which  is  the  common  name  of 
many  families,  ought  to  be  objected  to  by  this  rule, 
if  the  person,  to  whom  it  belongs,  happens  to  be  a 
carpenter.  And  the  word  carpenter  which  is  like- 
wise a  family-name,  ought  to  be  objected  to,  if  the 
person  so  called  should  happen  to  be  a  smith.  And, 
in  this  case,  men  would  be  obliged  to  draw  lots  for 
numbers,  and  to  be  called  by  the  numerical  ticket, 
-which  thev  should  draw.'' 


PECULIAR  CUSTOMS.  311 

<i  It  is  objected  again  to  the  Quakers,  that,  by  at- 
tempting to  steer  clear  of  idolatry,  they  fall  into  it. 
The  Quakers  are  considered  to  be  genuine  idolaters 
in  this  case.  The  blind  pagan  imagined  a  moral 
being,  either  heavenly  or  infernal,  to  inhere  in  a  log 
of  wood  or  a  block  of  stone.  The  Quakers,  in  like, 
manner,  imagine  a  moral  being,  truth  or  falsehood, 
to  exist  in  a  lifeless  word,  and  this  independently  of 
the  sense  in  which  it  is  spoken,  and  in  which  at  is 
known  that  it  will  be  understood.  What  is  thi<>,  it 
is  said,  but  a  species  of  idolatry  and  a  degrading 
superstition?" 

The  Quakers  would  reply  to  these  observations, 
first,  that  they  do  not  charge  others  with  idolatry,  in 
the  use  of  these  names,  who  know  nothing  of  tJieir 
origin,  or  who  feel  no  impropriety  in  their  use. 

Secondly,  that  if  the  principle,  upon  which  they 
found  their  alterations  in  language,  cannot,  on  account 
of  existing  circumstances,  be  followed  in  all  cases, 
there  is  no  reason,  why  it  should  not  be  followed, 
where  it  can.  In  the  names  of  men  it  would  be  im- 
possible to  adopt  it.  Old  people  are  going  off,  and 
young  people  are  coming  up,  and  people  of  all  des- 
criptions are  themselves  changing,  and  a  change  of 
names  to  suit  every  persons  condition,  and  qiudifica 
tion,  would  be  impossible. 


Cl2  PECULIAR  CUSTOMS. 

Thirdly,  that  they  pay  no  more  homage  or  obeisance 
to  words,  than  the  obeisance  of  truth.  There  is  al- 
ways a  propriety  in  truth,  and  an  impropriety  in  false- 
hood. And  in  proportion  as  the  names  of  things  ac- 
cord with  their  essences,  qualities,  properties,  charac- 
ter, and  the  like,  they  are  more  or  less  proper.  Sep- 
tember, for  example,  is  not  an  appropriate  name,  if 
its  meaning  be  enquired  into,  for  the  month  which  it 
represents  :  but  the  ninth  month  is,  and  the  latter  ap- 
appellation  will  stand  the  test  of  the  strictest  enquiry. 

They  would  say  again  that  this,  as  well  as  the 
other  alterations  in  their  language  has  had  a  moral 
influence  on  the  society,  and  has  been  productive  of 
moral  good.  In  the  same  manner  as  the  dress,  which 
they  received  from  their  ancestors  has  operated  as  a 
guardian,  or  preservative  of  virtue,  so  has  the  language 
which  they  received  from  them  also.  The  language 
has  made  the  world  overseers  of  the  conduct  of  the 
society.  A  Quaker  is  known  by  his  language  as 
much  as  by  his  dress.  It  operates,  by  discovering 
him,  as  a  check  upon  his  actions.  It  keeps  him  also, 
like  the  dress  distinGt  from  others.  And  the  Quakers 
believe,  that  they  can  never  keep  up  their  christian 
discipline,  except  they  keep  clear  of  the  spirit  of  the 
world.  Hence  it  has  been  considered  as  of  great  im- 
portance to  keep  up  the  plain  language  ;  and  this  im- 
portance has  been  further  manifested  by  circumstan- 


PECULIAR  CUSTOMS.  513 

ces,  that  have  taken  place  within  the  pale  of  the  socie- 
ty. For  in  the  same  manner  as  those,  who  begin  to 
depart  from  the  simplicity  of  dress,  are  generally  in 
the  way  to  go  off  among  the  world,  so  are  those  who 
depart  from  the  simplicity  of  the  language.  Each 
deviation  is  a  sign  of  a  temper  for  desertion.  Each 
deviation  brings  them  in  appearance  nearer  to  the 
world.  But  the  nearer  they  resemble  the  world  in 
this  respect,  the  more  they  are  found  to  mix  with  it. 
They  are  of  course  the  more  likely  to  be  seduced 
from  the  wholesome  prohibitions  of  the  society.  The 
language  therefore  of  the  Quakers  has  grown  up  in- 
sensibly as  a  wall  of  partition,  whiqh  could  not  now, 
it  is  contended,  be  taken  away  without  endangering 
the  innocence  of  their  youth, 


Vol.  i,  R  ^ 


3U  PECULIAR  CUSTOMS. 


SECT.  VII. 


Advantages  and  disadvantages  of  the  system  of  the 
Quaker  language — disadvantages  are  that  it  may 
lead  to  superstition —  and  hypocrisy — advantages  are 
that  it  excludes  flattery — is  founded  upon  truth — 
promotes  truth,  and  correctness  in  the  expression  of 
ideas — observation  of  Hobbes — would  be  the  most 
perfect  model  for  a  universal  calendar — the  use  or 
disuse  of  this  system  may  either  of  them  be  made 
useful  to  morality. 


M4T 


X  HAVE  now  given  to  the  reader  the  objections, 
that  are  usually  made  to  the  alterations,  which  the 
Quakers  have  introduced  into  the  language  of  the 
country,  as  well  as  the  replies,  which  the  Quakers 
would  make  to  these  objections.  I  shall  solicit  the 
continuance  of  his  patience  a  little  longer,  or  till  I 
ha\  e  nude  a  few  remarks  of  my  own  upon  this  sub- 
ject. 

It  certainly  becomes  people,  who  introduce  great 
peculiarities  into  their  system,  to  be  careful,  that  they 
are  well  founded,  and  to  consider  how  far  they  may 
bring  their    minds    into  bondage,    or  what    moral 


PECULIAR  CUSTOMS.  315 

sftects  they  may  produce  on  their  character  in  a  course 
of  time. 

On  the  reformed  language  of  the  Quakers  it  may 
be  observed,  that  both  advantages  and  disadvantages 
may  follow  according  to  the  due  or  undue  estimation 
in  which  individuals  may  hold  it. 

If  individuals  should  lay  too  great  a  stress  upon 
language,  that  is,  if  they  should  carry  their  prejudices 
so  far  against  outward  a  d  lifeless  words,  that  they 
should  not  dare  to  pronounce  them,  and  this  as  a  matter 
of  religion,  they  are  certainly  in  the  way  of  becoming 
superstitious,  and  of  losing  the  dignified  indepen- 
dence of  their  minds. 

If  again  they  should  put  an  undue  estimate  upon 
language,  so  as  to  consider  it  as  a  criterion  of  religi- 
ous purity,  they  may  be  encouraging  the  growth  of 
hypocrisy  within  their  own  precincts.  For  if  the  use 
of  this  reformed  language  be  considered  as  an  essen- 
tial of  religion,  that  is,  if  men  are  highly  thought  of  in 
proportion  as  they  conform  to  it  rigidly,  it  may  be  a 
covering  to  many  to  neglect  the  weightier  matters  of 
righteousness  ;  at  least  the  fulfilling  of  such  minor 
duties  may  shield  them  from  the  suspicion  of  neglect- 
ing the  greater :  and  if  they  should  be  reported  as 
erring  in  the  latter  case,  their  crime  would  be  less 
credited  under  their  observance  of  these  minutiae  of 
the  law. 


316  PECULIAR  CUSTOMS. 

These  effects  are  likely  to  result  to  the  society,  if 
the  peculiarities  of  their  language  be  insisted  on  be- 
yond their  due  bounds.  But,  on  the  other  hand,  it 
must  be  confessed,  that  advantages  are  likely  to  fol- 
low from  the  same  system,  which  are  of  great  impor- 
tance in  themselves,  and  which  may  be  set  off  as  a 
counterbalance  to  the  disadvantages  described. 

The  Quakers  may  say,  and  this  with  the  greatest 
truth,  "  we  have  never  cringed  or  stooped  below  the 
dignity  of  men.  We  have  never  been  guilty  of  base 
flattery  ;  we  have  never  been  instrumental  in  raising 
the  creature,  with  whom  we  have  conversed,  above 
his  condition,  so  that  in  the  imagination  of  his  own 
consequence,  he  should  lose  sight  of  his  dependence 
on  the  Supreme  Being,  or  treat  his  fellow-men,  be- 
cause they  should  happen  to  be  below  him,  as  worms 
or  reptiles  of  the  earth." 

They  may  say  also  that  the  system  of  their  lan- 
guage originated  in  the  purest  motives,  and  that  it 
is  founded  on  the  sacred  basis  of  truth. 

It  may  be  said  also,  that  the  habits  of  caution  which 
the  different  peculiarities  in  their  language  have  intro- 
duced and  interwoven  into  their  constitution,  have 
taught  them  particularly  to  respect  the  truth,  and  to 
aim  at  it  in  all  their  expressions  whether  in  speech  or 
letters,  and  that  it  has  given  them  a  peculiar  correct- 
ness in  the  expression  of  their  ideas,  which  they  would 


PECULIAR  CUSTOMS;  3 \f 

scarcely  have  had  by  means  of  the  ordinary  education 
of  the  world.  Hobbes  says  (c)  "  animadverte,  quaro 
sit  ab  improprietate  verborum  pronum  hominibus 
prolabi  in  errores  circa  res,"  or  "  how  prone  men  are 
to  fall  into  errors  about  things,  when  they  use  impro- 
per expressions."  The  converse  of  this  proposition 
may  be  observed  to  be  true  with  respect  to  the  Qua- 
kers, or  it  may  be  observed,  that  the  study  of  proper 
expressions  has  given  them  correct  conceptions  of 
things,  and  has  had  an  influence  in  favor  of  truth. 
There  are  no  people,  though  the  common  notion  may 
be  otherwise,  who  speak  so  accurately  as  the  Qua- 
kers, or  whose  letters,  if  examined  on  any  subject, 
would  be  so  free  from  any  double  meaning,  so  little 
liable  to  be  mistaken,  and  so  easy  to  be  understood. 
It  may  be  observed  also  on  the  language  of  the 
Quakers,  that  is,  on  that  part  of  it,  which  relates  to 
the  alteration  of  the  names  of  the  months  and  days, 
that  this  alteration  would  form  the  nfcst  perfect  model 
for  an  universal  calendar  of  any  that  has  yet  appeared 
in  the  world.  The  French  nation  chose  to  alter  their 
calendar,  and,  to  make  it  useful  to  husbandly,  they 
designated  their  months,  so  that  they  should  be  repre- 
sentatives of  the  different  seasons  of  the  year.  They 
called  them  snowy,  and  windy,  and  harvest,  and  vin- 

£c)  Hobbeaii  Exameiuet.  Emend.  Hod.  Math.  P.  55.  Edit.  Ametel. 


SI*  PECULIAR  CUSTOMS. 

tage-months,  and  the  like.  But  in  so  large  a  territory, 
as  that  of  France,  these  new  designations  v  ere  not 
the  representatives  of  the  truth.  The  nothern  and 
southern  parts  were  not  alike  in.  their  climate.  Much 
less  could  these  designations  speak  the  truth  for  other 
parts  of  the  world:  whereas  numerical  appellations 
might  be  adopted  with  truth,  and  be  attended  v.  ith 
usefulness  to  all  the  nations  of  the  world,  who  div.ded 
their  time  in  the  same  manner. 

On  the  latter  subject  of  the  names  of  the  days  and 
months,  the  alteration  of  which  is  considered  as  the 
most  objectionable  by  the  world,  I  shall  only  observe, 
that,  if  the  Quakers  have  religious  scruples  concerning 
them,  it  is  their  duty  to  persevere  in  the  disuse  of 
them.  Those  of  the  world,  on  the  other  hand,  v.  ho 
have  no  such  scruples,  are  under  no  obligation  to 
follow  their  example.  And  in  the  same  manner  as 
the  Quakers  convert  the  disuse  of  these  ancient  terms 
to  the  improvement  of  their  moral  character,  so  those 
of  the  world  may  convert  the  use  of  them  to  a  moral 
purpose.  Man  is  a  reasonable,  and  moral  being,  and 
capable  of  moral  improvement ;  and  this  improve- 
ment may  be  made  to  proceed  from  apparently  worth- 
less causes.  If  we  were  to  find  crosses  or  other 
Roman-Catholic  relics  fixed  in  the  walls  of  our  places 
of  worship,  why  should  we  displace  them?  Why 
should  we  not  rather  suffer  them  to  remain,  to  put 


PECULIAR  CUSTOMS.  SI 9 

us  in  mind  of  the  necessity  of  thankfulness  for  the 
reformation  in  our  religion  ?  If  again  we  were  to 
find  an  altar,  which  had  been  sacred  to  Moloc,  but 
which  had  been  turned  into  a  stepping  stone,  to  help 
the  aged  and  infirm  upon  their  horses,  why  should 
we  destroy  it  ?  Might  it  not  be  made  useful  to  our 
morality,  as  far  as  it  could  be  made  to  excite  sorrow 
for  the  past  and  gratitude  for  the  present  ?  And  in 
the  same  manner  might  it  not  be  ed  fying  to  retain 
the  use  of  the  ancient  names  of  the  days  and  months  ? 
Might  not  thankful  feelings  be  excited  in  cur  hearts, 
that  the  crime  of  idolatry  had  ceased  among  us,  and 
that  the  only  remnant  of  it  was  a  useful  signature  of 
the  times  ?  In  fact,  if  it  be  the  tendency  of  the 
corrupt  part  of  our  nature  to  render  innocent  things 
vicious,  it  is,  on  the  other  hand,  in  the  essence  of 
our  nature,  to  render  vicious  things  in  process  of 
time  innocent ;  so  that  the  remnants  of  idolatry  and 
superstition  may  be  made  subservient  to  the  moral 
improvement  of  mankind. 


320  PECULIAR  CUSTOMS. 


CHAP.  IV. 


Address — all  nations  have  used  ceremonies  of  address— * 
George  Fox  bears  his  testimony  against  those  in  use 
in  his  own  times — sufferings  of  the  Quakers  on  this 
account — makes  no  exception  in  favor  of  royalty — his 
dispute  with  Judge  Glynn — modern  Quakers  follow 
his  example — use  no  ceremonies  even  to  majesty—- 
various  reasons  for  their  disuse  of  them. 


Ai 


LL  nations  have  been  in  the  habit  of  using  out* 
ward  gestures  or  ceremonies,  as  marks  of  affection, 
obeisance  or  respect.  And  these  outward  ceremo- 
nies have  been  different  from  one  another,  so  much 
so,  that  those,  which  have  been  adjudged  to  be  suita- 
ble emblems  of  certain  affections  or  dispositions  of 
the  mind  among  one  people,  would  have  been  consi- 
dered as  very  improper  emblems  of  the  same,  and 
would  have  been  even  thought  ridiculous  by  another, 
yet  all  nations  have  supposed,  that  they  employed 
the  most  rational  modes  for  these  purposes.  And 
indeed,  there  were  probably  none  of  these  outward 
gestures  and  ceremonies,  which,  in  their  beginning, 
would  not  have  admitted  of  a  reasonable  defence 


PECULIAR  CUSTOMS*  82 1> 

While  they  continued  to  convey  to  the  minds  of  those, 
who  adopted  them,  the  objects,  for  which  they  were 
intended,  or  while  those,  who  used  them,  persevered 
.with  sincerity  in  their  use,  little  or  no  objection  could 
be  made  to  them  by  the  moralist.  But  as  soon  as 
the  ends  of  their  institution  were  lost,  or  they  were 
used  without  any  appropriate  feeling  of  the  heart,  they 
became  empty  civilities,  and  little  better  than  mocke- 
ry or  grimace. 

The  customs  of  this  sort,  which  obtained  in  the 
time  of  George  Fox,  were  similar  to  those,  which  are 
now  in  use  on  similar  occasions.  People  pulled  off 
their  hats,  and  bowed,  and  scraped  with  their  feet. 
And  these  things  they  did,  as  marks  of  civility,  friend- 
ship, or  respect  to  one  another. 
George  Fox  was  greatly  grieved  about  these  idle  cere- 
monies. He  lamented  that  men  should  degrade  them- 
selves by  the  use  of  them,  and  diat  they  should  en- 
courage habits,  that  were  abhorrent  of  the  truth. 
His  feelings  were  so  strong  upon  this  subject,  that 
he  felt  himself  called  upon  to  bear  his  testimony 
against  them.  Accordingly  he  never  submitted  to 
them  himself,  and  those,  who  received  his  religious 
doctrines,  followed  his  example. 

The  omission  of  these  ceremonies,  however,  pro* 
cured  both  for  him  and  his  followers,  as  had  been 
the  case  in  the  change  of  thou  for  you,  much  ill- will? 

Voi,.  J.  s  a 


322  PECULIAR  CUSTOMS. 

and  harsh  treatment.  The  Quakers  were  derided  and 
abused.  Their  hats  were  taken  forcibly  from  then- 
heads,  and  thrown  away.  They  were  beaten  and 
imprisoned  on  this  sole  account.  And  so  far  did 
the  world  carry  their  resentment  towards  them  for 
the  omission  of  these  little  ceremonies,  that  they  re- 
fused for  some  time  to  deal  with  them  as  tradesmen, 
or  to  buy  things  at  their  shops,  so  that  some  Quakers 
could  hardly  get  money  enough  to  buy  themselves 
bread. 

George  Fox,  however,  and  his  associates,  persever- 
ed, notwithstanding  this  ill  usage,  in  the  disuse  of  all 
honours,  either  by  the  moving  of  the  hat,  or  the  usual 
bendings  of  the  body ;  and  as  that,  which  was  a 
right  custom  for  one,  was  a  right  one  for  another, 
they  made  no  exception  even  in  favour  of  the  chief 
magistrate  of  the  land.  George  Fox,  w  hen  he  visited 
Oliver  Cromwell  as  protector,  never  pulled  off  his  hat; 
and  it  is  remarkable  that  the  protector  was  not  angry 
with  him  for  it. 

Neither  did  he  pull  off  his  hat  to  the  judges  at 
any  time,  notwithstanding  he  was  so  often  brought 
before  them.  Controversies  sometimes  took  place 
between  him  and  them  in  the  public  court,  upon  these 
occasions,  one  of  which  I  shall  notice,  as  it  marks 
the  manner  of  conducting  the  jurisprudence  of  those 
times. 


PECULIAR  CUSTOMS.  322, 

When  George  Fox,  and  two  other  friends,  were 
brought  out  of  Launceston  gaol,  to  be  tried  before 
judge  Glynn,  who  was  then  chief  justice  of  England, 
they  came  into  court  with  their  hats  on.  The  judge 
asked  them  the  reason  of  this,  but  they  said  nothing. 
He  then  told  them,  that  the  court  commanded  them 
to  pull  off  their  hats.  Upon  this  George  Fox  address- 
ed them  in  the  following  manner.  "  Where,  says 
he,  did  ever  any  magistrate,  king  or  judge,  from  Mo- 
ses to  Daniel,  command  any  to  put  off  their  hats, 
when  they  came  before  them  in  their  courts,  either 
amongst  the  Jews,  who  were  God's  people,  or  among 
the  heathen  ?  And  if  the  law  of  England  doth  com- 
mand any  such  thing,  shew  me  that  law,  either  writ- 
ten or  printed."  Judge  Glynn  upon  this  grew  angry, 
and  replied,  that  "  he  did  not  carry  his  law-books 
upon  his  back."  But  says  George  Fox,  "  tell  me 
where  it  is  printed  in  any  statute-book,  that  I  may 
read  it."  The  judge,  in  a  vulgar  manner,  ordered 
him  away,  and  he  was  accordingly  taken  away,  and 
put  among  thieves.  The  judge,  however,  in  a  short 
time  afterwards  ordered  him  up  again,  and,  on  his 
return  put  to  him  the  following  question.  "  Come, 
says  he,  where  had  they  hats  from  Moses  to  Daniel  ? 
Come,  answer  me.  I  have  you  fast  now."  George 
Fox  replied,  that  "  he  might  read  in  the  third  chapter 
©f  Daniel,  that  the  three  children  were  cast  into  the 


SI4  PECULIAR  CUSTOMS: 

fiery  furnace  by  Nebuchadnezzar's  command,  with 
their  coats,  their  hose,  and  their  hats  on."  The  re- 
petition of  this  apposite  text  stopped  the  judge  frcm 
any  farther  comments  on  the  custom,  and  he  ordered 
him  and  his  companions  to  be  taken  away  again. 
And  they  were  accordingly  taken  away  and  they 
v  ere  tbust  again  among  thieves.  In  process  of  time, 
however,  this  custom  of  the  Quakers  began  to  be 
known  among  the  judges,  who  so  far  respected  their 
scruples,  as  to  take  care  that  their  hats  should  be 
taken  off  in  future  in  the  courts. 

These  omissions  of  the  ceremonies  of  the  world, 
as  begun  by  the  primitive  Quakers,  are  continued  by 
the  modern.  They  neither  bow  nor  scrape,  nor  pull 
off  their  hats  to  any,  by  way  of  civility  or  respect,  and 
they  carry  their  principles,  like  their  predecessors, 
so  far,  that  they  observe  none  of  these  exterior  parts 
of  politeness  even  in  the  presence  of  royalty.  The 
Quakers  are  in  the  habit  on  particular  occasions  of 
sending  deputies  to  the  king.  And  it  is  remarkable 
that  his  present  majesty  always  sees  them  himself,  if 
he  be  well,  and  not  by  proxy.  Notwithstanding 
this,  no  one  in  the  deputation  ever  pulls  off  his  hat. 
Those,  however,  who  are  in  waiting  in  the  anti-cham- 
ber, knowing  this  custom  of  the  Quakers,  take  their 
hats  from  their  heads,  before  they  enter  the  room, 
where  the  king  is.     On  entering  the  room,  they  nei- 


PECULIAR  CUSTOMS.  32* 

tlier  bow  nor  scrape,  nor  kneel,  and  as  this  ceremony 
cannot  be  performed  for  them  by  others,  they  go  into 
the  royal  presence  in  a  less  servile,  or  more  dignified 
manner,  than  either  the  representatives  of  sovreigns, 
or  those,  who  have  humbled  nations  by  the  achieve- 
ment of  great  victories. 

The  ground,  upon  which  the  Quakers  decline  the 
use  of  the  ordinary  ceremonies  just  mentioned,  is, 
the  honours  are  the  honours  of  the  world.  Now,  as 
that  these  of  the  world,  they  consider  them  as  objec- 
tionable on  several  accounts. 

First,  they  are  no  more  the  criterions  of  obeisance 
and  respec,  than  mourning  garments  are  the  criteri- 
ons of  sorrow.  But  Christianity  is  never  satisfied 
but  with  the  truth.  It  forbids  all  false  appearances. 
It  allows  no  image  to  be  held  out,  that  is  not  a  faith- 
ful picture  of  its  original,  or  no  action  to  be  resorted 
to,  that  is  not  correspondent  with  the  feelings  of  the 
heart. 

In  the  second  place  the  Quakers  presume,  that, 
as  honours  of  the  world,  all  such  ceremonies  are 
generally  of  a  complimentary  nature.  No  one  bows 
to  a  poor  man.  But  almost  every  one  to  the  rich, 
and  the  rich  to  one  another.  Hence  bowing  is  as 
much  a  species  of  flattery  through  the  medium  of  the 
body,  as  the  giving  of  undeserved  titles  through  the 
medium  of  the  tongue. 


325  PECULIAR  CUSTOMS. 

As  honours  of  the  world  again  the  Quakers  think 
them  censurable,  because  all  such  honours  were 
censured  by  Jesus  Christ.  On  the  occasion,  on  which 
he  exhorted  his  followers  not  to  be  like  the  Scribes 
and  Pharisees,  and  to  seek  flattering  titles,  so  as  to 
be  called  Habbi  Rdbbi  of  man,  he  exhorted  them  to 
avoid  all  ceremonious  salutations,  such  as  greetings 
in  the  market-places.  He  couples  the  two  different 
customs  of  flattering  titles  and  salutations  in  the 
same  sentence,  and  mentions  them  in  the  same  breath. 
And  though  the  word  "  greetings"  does  not  per- 
haps precisely  mean  those  bowings  and  scrapings, 
which  are  used  at  the  present  day,  yet  it  means, 
both  according  to  its  derivation  and  the  nature  of 
the  Jewish  customs,  those  outward  personal  actions 
or  gestures,  whieh  were  used  as  complimentary  to 
the  Jewish  world. 

With  respect  to  the  pulling  off  the  hat  the  Qua- 
kers  have  an  additional  objection  to  this  custom, 
quite  distinct  from  the  objections,  that  have  been 
mentioned  above.  Every  minister  in  the  Quaker 
society  takes  off  his  hat,  either  when  he  preaches,  or 
when  he  prays.  St.  Paul  (d)  enjoins  this  custom. 
But  if  they  take  off  their  hats,  that  is,  uncover  their 
heads,  as  an  outward  act  enjoined  in  the  service  of  God, 
they  cannot  with  any  propriety  take  them  off,  or  unco- 

(<f)  1  Cot.  Chap.il 


PECULIAR  CUSTOMS.  327 

Ver  their  heads  to  men,  because  they  would  be  giving  to 
the  creature  the  same  outward  honour  which  they 
give,  to  the  creator.  And  in  this  custom  they  con- 
ceive the  world  to  be  peculiarly  inconsistent.  For 
men  go  into  their  churches,  and  into  their  meetings, 
and  pull  off  their  hats,  or  uncover  their  heads,  for  the 
same  reason  as  the  Quaker- ministers  when  they  pray 
(for  no  other  reason  can  be  assigned)  and,  when  they 
come  out  of  their  respective  places  of  worship,  they 
uncover  them  again  on  every  trivial  occasion,  to  those 
whom  they  meet,  using  to  man  the  same  outward 
mark  of  homage,  as  they  had  just  given  to  God, 


3?S  PECULIAR  CUSTOMS. 


CHAP.  V. 


Manners  and  conversation — Quakers  esteemed  reserve 
ed — this  an  appearance  owing  to  their  education — 
their  hospitality  in  their  own  houses — the  freedom 
allowed  and  taken — their  conversation  limited — poli- 
tics generally  excluded — subjects  of  conversation 
examined  in  our  towns — a'so  in  the  metropo* 
lis — no  such  subjects  among  the  Quakers — their 
conversation  more  dignified — extraordinary  circum- 
stance that  takes  place  occasionally  in  the  company 
of  the  Quakers. 


X  HE  Quakers  are  generally  supposed  to  be  a  stiff 
and  reserved  people,  and  to  be  a  people  of  severe  and 
uncourteous  manners.  I  confess  there  is  something 
in  their  appearance  that  will  justify  the  supposition 
in  the  eyes  of  strangers,  and  of  such  as  do  not  know 
them  :  I  mean  of  such,  as  just  see  them  occasionally 
out  of  doors,  but  do  not  mix  with  diem  in  their  own 
houses. 

It  cannot  be  expected  that  persons,  educated  like 
the  Quakers,  should  assimilate  much  in  their  man- 
ners to  other  people.     The  very  dress  they  wear, 


PECULIAR  CUSTOMS.  8gf 

which  is  so  different  from  that  of  others,  would  give 
them  a  stiff  appearance  in  the  eyes  of  the  world,  if 
nothing  else  could  be  found  to  contribute  towards  it. 
Excluded  also  from  much  intercourse  with  the  world, 
and  separated  at  a  vast  distance  from  it  b)  the  singu- 
larity of  many  of  their  customs,  they  would  natu- 
rally appear  to  others  to  be  close  ^nd  reserved.     Nei- 
ther is  it  to  be  expected  that  those,  whose  spirits  are 
never  animated  by  music,  or  enlivened  by  the  exhi- 
bitions of  the  theatre,  or  the  diversions  which  others 
follow,  would  have  other  than  countenances  that  were 
grave.     Their  discipline  also,  which  calls  them  so 
frequently  to  important  duties,  and  the  dispatch  of 
serious  business,   would  produce  the  same  feature. 
I  may  observe  also,  that  a  peculiarity  of  gait,  which 
might  be  mistaken  for  awkwardness,  might  not  un- 
reasonably be  expected  in  those,   who  had  neither 
learned  to  walk  under  the   guidance    of  a  dancing- 
master,  nor  to  bow  under  the  direction  of  the  domin- 
ion  of  fashion.     I    those  and  those  only  are  to  be 
esteemed  really  polished  and  courteous,  who  bowand 
scrape,   and  salute  each  other  b\  certain  prescribed 
gestures,  then  the  Quakers  w  ill  appear  to  have  i  <  <n- 
tracted  much  rust,  and  to  have  an  indisputable  right 
to  the  title  of  a  clownish  and  inflexible  people. 

I  must  observe  however  that  these  appearances, 
though  they  may  be  substantial  in  the  estimation  of 

Vol.  1.  T  t 


330  PECULIAR  CUSTOMS. 

those  who  do  not  know  them,  gradually  vanish  with 
those,  who  do.  Their  hospitality  in  their  o\\  n  houses, 
and  their  great  attention  and  kindness,  soon  force 
out  of  sight  all  ideas  of  uncourteousness.  Their  free- 
dom also  soon  annihilates  those  of  stiffness  ard  reserve. 
Their  manners,  though  they  have  not  the  polished 
surface  of  those  which  are  usually  attached  to  fashion- 
able life,  are  agreeable,  when  known. 

There  is  one  trait  in  the  Quaker- manners,   which 
runs  through  the  whole  society,  as  far  as  I  have  seen 
in  their  houses,  and  which  is  worthy  of  mention. 
The  Quakers  appear  to  be  particularly  gratified,  when 
those,   who  visit  thtm,   ask  for  what  they  want.     In- 
stead of  considering  this  as  rudeness  or  intrusion, 
they  esteem  it  as  a  favour  done  them.     The  circum- 
stance of  asking,  on  such  an  occasion,  is  to  them  a 
proof,  that  their   visitors  feel  themselves  at  home. 
I.ideed  they  almost  always  desire  a  stranger  who  has 
been  introduced  to   them   "  to  be  free."     This   is 
their  usual  expression.     And  if  he  assures  them  that 
he  will,  and  if  they  find  him  asking  for  what  he  wishes 
to  have,   you  may  perceive  in  their  countenances  the 
pleasure,  which  his  conduct  has  given  them.     They 
consider  him,   when  he  has  used  this  freedom,    to 
have  acted  as  they  express  it  "  kindly."     Nothing 
can  be  more  truly  polite  than  that  conduct  to  another, 
bv  which   he   shall  be   induced  to  feel  himself  as 


PECULIAR  CUSTOMS.  231 

comfortably  situated,  as  if  he  were  in  his  own 
house. 

As  the  Quakers  desire  their  visitors  to  be  free,  and 
to  do  as  they  please,  so  they  do  not  fail  to  do  the 
same  themselves,  never  regarding  such  visitors  as  im- 
pediments in  the  way  of  their  concerns.  If  they  have 
any  business  or  engagement  out  of  doors,  they  say 
so  and  go,  using  no  ceremony,  and  but  few  words 
as  an  apology.  Their  visitors,  I  mean  such  as  stay 
for  a  time  in  their  houses,  are  left  in  the  interim  to 
amuse  themselves  as  they  please.  This  is  peculiarly 
agreeable,  because  their  friends  know,  when  they 
visit  them,  that  they  neither  restrain,  nor  shackle, 
nor  put  them  to  inconvenience.  In  fact  it  may  be 
truly  said  that  if  satisfaction  in  visiting  depends  upon 
a  man's  own  freedom  to  do  as  he  likes,  to  ask  and  to 
call  for  what  he  wants,  to  go  out  and  come  in  as  he 
pleases  ;  and  if  it  depends  also  on  the  knowledge  he 
has,  that,  in  doing  all  these  things,  he  puts  no  person 
out  of  his  way,  there  are  no  houses,  where  people 
will  be  better  pleased  with  their  treatment,  than  in 
those  of  the  Quakers. 

This  trait  in  the  character  of  the  Quakers  is  very 
general.  I  would  not  pretend,  however,  to  call  it 
universal.  But  it  is  quite  general  enough  to  be  pro- 
nounced a  feature  in  their  domestic  character.     I  do 


339  PECULIAR  CUSTOMS. 

not  mean  by  the  mention  of  it,  to  apologize,  in  any 
manner  for  the  ruggedness  of  manners  of  some  Qua- 
kers. There  are  undoubtedly  solitary  families,  which 
having  lived  in  places,  where  there  have  been  scarce- 
lv  any  of  their  own  society  with  whom  to  associate, 
and  v  Inch,  having  scarcely  mixed  with  others  of  other 
denominations  except  in  the  way  of  trade,  have  an 
uncourteousness,  ingrafted  in  them  as  it  were  by  these 
circumstances,  which  no  change  of  situation  after- 
winds  has  been  able  to  obliterate. 

The  subjects  of  conversation  among  the  Quakers 
differ,  like  those  of  others,  but  diey  are  not  so  nu- 
merous, neither  are  they  of  the  same  kind,  as  those  of 
other  people. 

The  Quaker  conversation  is  cramped  or  fettered 
for  two  reasons,  first  by  the  caution,  that  prevails 
among  the  members  of  the  society  relative  to  the  use 
of  idle  words,  and  secondly  by  the  caution,  that  pre- 
vails among  them,  relative  to  the  adapting  of  their 
expressions  to  the  truth.  Hence  the  primitive  Qua- 
kers \a  ere  persons  of  few  words. 

The  subjects  also  of  the  Quaker  conversation  are 
limited  for  several  reasons.  The  Quakers  have  not 
the  same  classical  or  philosophical  education,  as  those 
of  other  denominations  in  an  equal  situation  in  life. 
This  circumstance  w  ill  of  course  exclude  many  topics 
from  their  discourse. 


PECULIAR  CUSTOMS.  39& 

Religious  considerations  also  exclude  others.  Poli- 
tics, which  generally  engross  a  good  deal  of  attention, 
and  which  afford  an  inexhaustible  fund  of  matter  for 
conversation  to  a  great  part  of  the  inhabitants  of  the 
island,  are  seldom  introduced,  and,  if  introduced, 
very  tenderly  handled  in  general  among  the  Quaker- 
society.  I  have  seen  aged  Quakers  gently  reprove 
others  of  tenderer  years,  with  whom  they  happened 
to  be  in  companv,  Jbr  having  started  them.  It  is  not 
that  the  Quakers  have  not  the  same  feelings  as  other 
men,  or  that  they  a.e  not  equally  interested  about 
humanity,  or  that  they  are  incapable  of  opinions  on 
the  changeable  political  events,  that  are  passing  over 
the  face  of  the  globe,  that  this  subject  is  so  little 
agitated  among  them.  They  are  usually  silent  upon 
it  for  particular  reasons.  They  consider  first,  that, 
as  they  are  not  allowed  to  have  any  direction,  and  in 
many  cases  could  not  conscientiously  interfere,  in 
government-matters,  it  would  be  folly  to  disquiet 
their  minds  with  vain  and  fruitless  speculations. 
They  consider  again,  that  political  subjects  frequently 
irritate  people,  and  make  them  warm.  Now  this  is  a 
temper,  which  they  consider  to  be  peculiarly  detri- 
mental to  their  religion.  They  consider  themselves 
also  in  this  1  fe  as  but  upon  a  journey  to  another,  and 
that  they  should  get  through  it  as  quietly  and  as  in- 
offensively as  they  can.      They  believe  again  with 


334  PECULIAR  CUSTOMS 

George  Fox,  that,  "  in  these  lower  regions,  or  in 
this  airy  life,  all  news  is  uncertain.  There  is  noth- 
ing stable.  But  in  the  higher  regions,  or  in  the  king- 
dom of  Christ,  all  things  are  stable  :  and  the  news 
is  always  good  and  certain."  (e) 
.  As  politics  do  not  afford  matter  for  much  conversa- 
tion in  the  Quaker- society,  so  neither  do  some  other 
subjects,  that  may  be  mentioned. 

In  a  country  town,  where  people  daily  visit,  it  is 
not  uncommon  to  observe,  whether  at  the  card,  or 
at  the  tea-table,  tint  what  is  usually  called  scandal 
forms  a  part  of  the  pleasures  of  conversation.  The 
hatching  up  of  suspicions  on  the  accidental  occurrence 
of  trivial  circumstances,  the  blowing  up  of  these  sus- 
pisions  into  substances  and  forms,  animadversions  on 
character,  these,  and  such  like  themes,  wear  out  a 
great  part  of  the  time  of  an  afternoon  or  an  evening 
visit.  Such  subjects,  however,  cannot  enter  where 
Quakers  converse  v  ith  one  another.  To  avoid  tale- 
bearing and  detraction  is  a  lesson  inculcated  into 
them  in  early  youth.  The  maxim  is  incorporated 
into  their  religion,  and  of  course  follows  them  through 
life.  It  is  contained  in  one  of  their  queries.  This 
query  is  read  to  them  in  their  meetings,  and  the  subject 

(e)  There  is  always  an  exception  in  favour  of  conversation  on  politics, 
■which  is,  when  the  government  are  agitating  any  question,  in  which 
their  intcresls  or  their  religious  freedom  is  involved 


PECULIAR  CUSTOMS.  33$ 

of  it  is  therefore  repeatedly  brought  to  their  notice  and 
recollection.  Add  to  which,  that,  if  a  Quaker  were 
to  repeat  any  unfounded  scandal,  that  operated  to  the 
injury  of  another's  character,  and  were  not  to  give  up 
the  author,  or  make  satisfaction  for  the  same,  he 
would  be  liable,  by  the  rules  of  the  society,  to  be  dis- 
owned. 

I  do  not  mean  to  assert  here,  that  a  Quaker  never 
says  a  harsh  thing  of  another  man.  All,  who  profess 
to  be,  are  not  Quakers.  Subjects  of  a  scandalous 
nature  may  be  in  introduced  by  others  of  another  de- 
nomination, in  which,  if  Quakers  are  present,  they 
may  unguardedly  join.  But  it  is  certainly  true,  that 
Quakers  are  more  upon  their  guard,  with  respect  to 
scandalizing  others,  than  many  other  peop'e.  Nor  is 
this  unlikely  to  be  the  case,  when  we  consider  that 
caution  in  this  particular  is  required  of  them  by  the 
laws  of  their  religion.  It  is  certainly  true  also,  that 
such  subjects  .:re  never  introduced  by  them,  like  those 
at  country  tea-tables,  for  the  sole  purpose  of  produ- 
cing conversation.  And  I  believe  I  may  add  with 
truth,  that  it  would  even  be  deemed  extraordinary  by 
the  society,  if  such  subjects  were  introduced  by  them 
at  all. 

In  companies  also  in  the  metropolis,  as  well  as  in 
country  towns,  a  variety  of  subjects  affords  food  for 


336  PECULIAR  CUSTOMS1. 

conversation  which  never  enter  into  the  discourse  of 
the  Quakers. 

If  we  were  to  go  into  the  company  of  persons  of  a 
certain  class  in  the  metropolis,  we  should  find  them 
deriving  the  enjoyments  of  conversation  from  some 
such  subjects  as  the  following.  One  of  the  company 
would  probably  talk  of  the  exquisitely  fine  man- 
ner, in  which  an  actress  performed  her  part  on  a 
certain  night.  This  would  immediately  give  birth 
to  a  variety  of  rem.irks.  The  name  of  one  actress 
would  bring  up  that  of  another,  and  the  name  of  one 
play  that  of  another,  till  at  length  the  stage  would 
become  the  source  of  supplying  a  subject  ior  a  cen- 
siderable  time.  Another  would  probably  ask,  as 
soon  as  this  theatrical  discussion  was  over,  the  opin- 
ion of  the  company  on  the  subject  of  the  duel,  which 
the  morning  papers  had  reported  to  have  taken  pi.ee. 
This  new  subject  would  give  new  fuel  to  ihe  fne, 
and  new  discussions  would  nke  place,  and  new  ^  b- 
servations  fly  about  from  all  quarters.  Some  would 
applaud  the  courage  of  the  person,  who  had  been  kil- 
led. Others  would  pity  his  hard  fate.  But  none  \\  ould 
censure  his  wickedness  for  having  resorted  to  sueh 
dreadful  means  for  the  determination  of  his  dispute. 
From  this  t  me  the  laws  of  honour  would  be  canvass- 
ed, and  disquisitions  about  punctilio,  ard  etiquette, 
and  honour,   uoluu.  .......  .lie  attention  of  the  com- 


PECULIAR  CUSTOMS.  337 

pany,  and  supply  them  with  materials  for  a  time. 
These  subjects  would  be  followed  by  observations 
on  fashionable  head-dresses,  by  the  relation  of  elope- 
ments, by  the  reports  of  affairs  of  gallantry.  Each 
subject  would  occupy  its  own  portion  of  time.  Thus 
each  would  help  to  swell  up  the  measure  of  conver- 
sation, and  to  make  up  the  enjoyment  of  the  visit. 

If  we  were  to  go  among  persons  of  another  class  in 
the  metropolis,  we  should  probably  find  them  col-, 
lecting  their  entertainment  from  other  topics.     One 
would  talk  on  the  subject  of  some  splendid  route. 
He  would  expatiate  on  the   number  of  rooms  that 
were  opened,  on  the  superb  manner,  in  which  they 
were  fitted  up,  and  on  the  sum  of  money  that  was  ex- 
pended in  procuring  every  delicacy  that  was  out  of 
season.     A  second  would  probably  ask,  if  it  were 
really  known,  how  much  one  of  their  female  acquaint- 
ance had  lost  at  faro.     A  third  would  make  observa- 
tions on  the  dresses  at  the  last  drawing  room.     A 
fourth  would  particularize  the  liveries  brought  out  by 
individuals  on  the  birth-day.     A  fifth  would  ask,  who. 
was  to  have  the  vacant  red  ribbon.     Another  would 
tell,  how  the  minister  had  given  a  certain  place  to  a 
certain  nobleman's  third  son,  and  would  observe, 
that  the  whole  family  were  now  provided  for  by  go- 
vernment.    Each  of  these  topics  would  be  enlarged 
Vol.  1  lira 


338  PECULIAR  CUSTOMS. 

upon,  as  successively  started,  and  thus  conversation 
would  be  kept  going  during  the  time  of  the  visit. 

These  and  other  subjects  generally  constitute  the 
pleasures  of  conversation  among  certain  classes  of 
persons.     But  among  the  Quakers,  they  can  hardly 
ever  intrude  themselves  at  all.     Places  and  pensions 
they  neither  do,  nor  can,  hold.     Levees  and  drawing 
rooms  they  neither  do,  nor  would  consent  to,  attend, 
on  pleasure.     Red  ribbons  they  would  not  wear  if 
given  to  them.    Indeed,  very  few  of  the  society  know 
what  these  insignia  mean.     As  to  splendid  liveries, 
these  would  never  occupy  their  attention.     Liveries 
for  servants,  though  not  expressly  forbidden,  are  not 
congenial  with  the  Quaker-system  ;  and  as  to  gam- 
ing, plays,  or  fashionable  amusements,  these  are  for- 
bidden, as  I  have  amply  stated  before,    by  the  laws 
of  the  society- 
It  is  obvious  then,  that  these  topics  cannot  easily 
enter  into  conversation,  where  Quakers  are.     Indeed, 
nothing  so  trifling,   ridiculous,  or  disgusting,  occu- 
pies their  minds.     The  subjects,  that  take  up  their 
attention,  are  of  a  more  solid  and  useful  kind.    There 
is  a  dignity,  in  general,  in  the  Quaker-conversation, 
arising  from  the  nature  of  these  subjects,  and  from 
the  gravity  and  decorum  with  which  it  is  always  con- 
ducted.     It  is  not  to  be  inferred  from  hence,  that 
their  conversation  is  dull  and   gloomy.      There  is 


PECULIAR  CUSTOMS.  359 

often  no  want  of  sprightiiness,  wit,  and  humour. 
But  then  this  sprightiiness,  never  borders  upon  folly, 
for  all  foolish  jesting  is  to  be  avoided,  and  it  is  always 
decorous.  When  vivacity  makes  its  appearance 
among  the  Quakers,  it  is  sensible,  and  it  is  uniformly 
in  an  innocent  and  decent  dress. 

In  the  company  of  the  Quakers  a   circumstance 
sometimes  occurs,  of  so  peculiar  a  nature,  that  it  can- 
not be  well  omitted  in  this  place.     It  sometimes  hap- 
pens, that  }ou  observe  a  pause  in  the  conversation. 
This  pause  continues.      Surprized  at  the  universal 
silence  now  prevailing,  you  look  round,  and  find  all 
the  Quakers  in  the  room  apparently  thoughtful.    The 
history  of  the  circumstance  is  this.     In  the  course 
of  the  conversation  the  mind  of  some  one  of  the  per- 
sons present  has  been  so  overcome  with  the  weight 
or  importance  of  it,  or  so  overcome  by  inward  sug- 
gestions or  other  subjects,  as  to  have  given  himself 
up  to  meditation,  or  to  passive  obedience  to  the  im- 
pressions upon  his  mind.     This  person  is  soon  dis- 
covered by  the  rest  on  account  of  his  particular  silence 
and  gravity.      From  this  moment  the   Quakers  in 
company  cease  to   converse.     They  become   habi- 
tually silent,  and  continue  so,  both  old  and  young, 
to  give  the  apparently  meditating  person  an  oppor- 
tunitv  of  pursuing  uninterruptedly  the  train  of  his 
own  thoughts.     Perhaps,  in  the  course  of  his  medita- 


PECULIAR  CUSTOMS. 

tions,  the  subject,  that  impressed  his  mind,  gradual- 
ly dies  away,  and  expires  in  silence.  In  this  case 
you  find  him  resuming  his  natural  position,  and  re- 
turning to  conversation  with  the  company  as  before. 
It  sometimes  happens,  however,  that,  in  the  midst 
of  his  meditations,  he  feels  an  impulse  to  communi- 
cate to  those  present  the  subject  of  his  thoughts,  and 
breaks  forth,  seriously  explaining,  exhorting,  and 
advising,  as  the  nature  of  it  permits  and  suggests. 
When  he  has  finished  his  observations,  the  company 
remain  silent  for  a  short  time,  after  which  they  con- 
verse again  as  before. 

Such  a  pause,  whenever  it  occurs  in  the  company 
of  the  Quakers,  may  be  considered  as  a  devotional 
act.  For  the  subject,  which  occasions  it,  is  always 
of  a  serious  or  religious  nature.  The  workings  in 
the  mind  of  the  meditating  person  are  considered 
either  as  the  offspring  of  a  solemn  reflection  upon  that 
subject,  suddenly  and  almost  involuntarily  as  it  were 
produced  by  duty,  or  as  the  immediate  offspring  of 
the  agency  of  the  spirit.  And  an  habitual  silence  is 
as  much  the  consequence,  as  if  the  person  present 
had  been  at  a  place  of  worship. 

It  may  be  obs  rved,  however,  that  such  pauses  sel- 
dom or  never  occur  in  ordinary  companies,  or  where 
Quakers  ordinarily  visit  one  another.  When  they 
take  place,   it  is  mostly  when  a  minister  is  present, 


PECULIAR  CUSTOMS,  34,1 

and  when  such  a  minister  is  upon  a  religious  visit 
to  families  of  a  certain  district.  In  such  a  case  such 
religious  pauses  and  exhortations  are  not  unfre- 
quent.  A  man  how  ever  may  be  a  hundred  times  in 
the  company  of  the  Quakers,  and  never  be  present 
at  one  of  them,  and  never  know  indeed  that  thejt 
exist  at  all. 


S«  PECULIAR  CUSTOMS. 


CHAP.  VI. 


Custom  before  meals — ancients  formerly  made  an  ob- 
lation to  Vest  a  before  their  meals — Christians  have 
substituted  grace — Quakers  agree  with  others  in 
the  necessity  of  grace  or  thankfulness — but  do  not 
adopt  it  as  a  devotional  act,  unless  it  comes  from 
the  heart — allcav  a  silent  pause  for  religious  impres- 
sions on  these  occasions — observations  on  a  Scotch 
grace. 


HERE  was  a  time  in  the  early  ages  of  Greece, 
when  m;n  apparently  little  better  than  beasts  of  prey, 
could  not  meet  at  entertainments,  without  quarrelling 
about  the  victuals  before  them.  The  memory  of 
this  circumstance  is  well  preserved  in  the  expressions 
of  early  writers.  In  process  of  time  however,  regu- 
lations began  to  be  introduced,  and  quarrels  to  be 
prevented,  by  the  institution  of  the  office  of  a  divider 
or  distributer  of  the  feast,  who  should  carve  the  food 
into  equal  portions,  and  help  every  individual  to 
his  proper  share.  Hence  the  terms  Ax&km  or  equal 
feast,  which  so  frequently  occur  in  Homer,  and 
which  were  in  use  in  consequence  of  the  division  just 
mentioned,  were  made  use  of  to  shew,  that  the  feasts; 


PECULIAR  CUSTOMS;.  243 

then  spoken  of  by  him,  were  different  from  those  of 
former  times.  When  Homer  wishes  to  describe 
persons  as  more  civilized  than  others,  he  describes 
them  as  having  this  equal  feast.  That  is,  men  did 
not  appear  at  these  feasts,  like  dogs  and  wolves,  and 
instantly  devour  whatever  they  could  come  at,  and 
tear  each  other  to  pieces  in  the  end ;  but  they  waited 
till  their  different  portions  of  meat  had  been  assigned 
them,  and  then  ate  them  in  amity  and  peace. 

At  the  time  when  we  find  the  custom  of  one  man 
carving  for  all  his  guests  to  have  been  in  use,  we 
find  also  that  another  had  been  introduced  anions:  the 
same  people.  The  Greeks,  in  the  heroic  ages, 
thought  it  unlawful  to  eat,  till  they  had  first  offered  a 
part  of  their  provision  to  the  gods.  Hence  oblations 
to  Vesta,  and  afterwards  to  others,  whom  their  su- 
perstition had  defied,  came  into  general  use,  so  that 
these  were  always  made,  before  the  victuals  on  the 
table  wrere  allowed  to  be  tasted  by  any  of  the  guests. 

These  two  customs,  since  that  time,  have  come 
regularly  down  to  the  present  day.  Every  person 
helps  his  family  and  his  friends  at  his  own  table.  But 
as  christians  can  make  no  sacrifices  to  heathen  deities, 
we  usually  find  them  substituting  thanksgiving  for 
oblation,  and  giving  to  the  Creator  of  the  universe, 
instead  of  an  offering  of  the  first  fruits  from  their 
tables,  an  offering  of  gratitude  from  their  hearts. 


■344  PECULIAR  CUSTOMS. 

This  oblation,  which  is  now  usually  denominated 
grace,  consists  of  a  form  of  words,  which,  being  ex- 
pressive either  of  praise  or  thankfulness  to  God  for 
the  blessings  of  food,  with  which  he  continues  to  sup- 
ply them,  is  repeated  by  the  master  of  the  family,  or 
by  a  minister  of  the  gospel  if  present,  before  any  one 
partakes  of  the  victuals,  that  are  set  before  him. 
These  forms,  however,  differ,  as  used  by  Christians, 
They  differ  in  length,  in  ideas,  in  expression.  One 
Christian  uses  one  form,  another  uses  another.  It 
may  however  be  observed,  that  the  same  Christian 
generally  uses  the  same  form  of  words,  or  the  same 
grace,  on  the  same  occasion. 

The  Quakers,  as  a  religious  body,  agree  in  the 
propriety  of  grace  before  their  meals,  that  is  in  the 
propriety  of  giving  thanks  to  the  author  of  every 
good  gift  for  this  particular  bounty  of  his  providence  as 
to  the  articles  of  their  daily  subsistence,  but  they 
differ  as  to  the  manner  and  seasonabieness  of  it  on 
such  occasions.  They  think  that  people  who  are  in 
the  habit  of  repeating  a  determined  form  of  words, 
may  cease  to  feel,  as  they  pronounce  them,  in  which 
case  the  grace  becomes  an  oblation  from  the  tongue, 
but  not  from  the  heart.  They  think  also  that,  if 
grace  is  to  be  repeated  regularly,  just  as  the  victuals 
come,  or  as  regularly  and  as  often  as  they  come 
upon  the  table,   it  may  be  repeated  unseasonably,* 


PECULIAR  CUSTOMS.  $4* 

that  is  unseasonably  with  the  state  of  the  heart  of  him, 
who  is  to  pronounce  it ;  that  the  heart  of  man  is  not 
to-day  as  it  was  yesterday,  nor  at  this  hour  what  it 
was  at  a  former,  nor  on  any  given  hour  alike  disposed  j 
and  that  if  this  grace  is  to  be  said  when  the  heart  is 
gxy,  or  light,  or  volatile,  it  ceases  to  be  a  devotional 
act,  and  becomes  at  least  a  superflous  and  unmeaning, 
if  not  a  censurable  form. 

The  Quakers  then  to  avoid  the  unprofitableness  of 
euch  artificial  graces  on  the  one  hand,  and,  on  the 
o    er,  to  give  an  opportunity  to  the  heart  to  accord 
with  the  tongue,   whenever  it  is  used  in  praise  of  the 
Creator,  observe  the  following  custom.     When  they 
are  all  seated  at  table,  they  sit  in  solemn  silence,  and 
in  a  thoughtful  positio  ,  for  some  time.    If  .he  master 
of  the  family,  during  this  silence,  should  feel  any  re- 
ligious impression  on  his  mind,   whether  of  praise  or 
thankfulness  on  the  occasion,   he  gives  utterance  to 
his  feelings.     Such  praise  or  thanksgiving  in  him  is 
considered  as  a   devotional   act,  and   as  the  Quaker 
grace.     But  if,  after  having  waited  in  silence  for  some 
time,  he  feels  no  such  religious  disposition,  he  utters 
no  religious  expression.     The  Quakers  hold  it  bet- 
ter to  say  no  grace,  than  to  say  that,  which  is  not 
accompanied  by  the  devotion  of  the  heart.     In  this 
•ase  he  resumes  his  natural  position,  breaks  the  silence 


346  PECULIAR  CU3T0MS. 

by  means  of  natural  discourse,   and  begins  to  carve 
for  his  family  or  his  friends. 

This  is  the  ordinary  way  of  proceeding  in  Quaker- 
iamilie: ,  when  done,  or  in  ordinary  company.  But  if 
a  nii.ii  .ts.  r  happens  to  be  at  the  table,  die  master  of  the 
v,  conceiving  such  a  man  to  be  more  in  the  habit 
of  religious  impressions  than  himself,  or  any  ordinary 
person,  looks  up  as  it  were  to  him,  as  to  a  channel, 
from  whence  it  is  possible,  that  such  religious  exer- 
cise may  come.  If  the  minister,  during  the  solemn, 
silent ;  ,:u:-e,  is  mprcsscd,  he  gives  utterance  as  before: 
if  not,  he  relieves  himself  from  his  grave  and  thought- 
ful  position,  and  breaks  the  silence  of  the  company  by 
engaging  in  natural  discourse.  After  this  the  compa- 
ny proceed  to  their  meals. 

If  I  were  to  be  asked  whether  the  graces  of  the 
Quakers  were  frequent,  I  should  reply  in  the  nega- 
tive. I  never  heard  any  delivered,  but  when  a  min- 
ister was  present.  The  ordinary  grace  therefore  of 
private  families  consists  in  a  solemn,  silent,  pause, 
between  the  time  of  sitting  down  to  the  table  and 
the  time  of  carving  the  victuals,  during  which  an  op- 
portunity is  given  for  the  excitement  of  religious  feel- 
ings. A  person  may  dine  fifty  times  at  the  tables  of 
the  Quakers,  and  see  no  other  substitution  for  grace 
than  this  temporary  silent  pause. 


PECULIAR  CUSTOMS.  34? 

Indeed  no  other  grace  than  this  can  be  consistent 
with  Quaker- principles.  It  was  coeval  with  the  in- 
stitution of  the  society,  and  must  continue  while  it 
lasts.  For  thanksgiving  is  an  act  of  devotion.  Now 
no  act,  in  the  opinion  of  the  Quakers,  can  be  devotion- 
al or  spiritual,  except  it  originate  from  above.  Men, 
in  religious  matters  can  do  nothing  of  themselves, 
or  without  the  divine  a;d.  And  they  must  therefore 
wait  in  silence  for  this  spiritual  help,  as  well  in  the 
case  of  grace,  as  in  the  case  of  any  other  kind  of  de- 
votion, if  they  mean  their  praise  or  thanksgiving  on 
such  occasions  to  be  an  act  of  religion. 

There  is  in  the  Quaker- grace,  and  its  accompani- 
ments, whenever  it  is  uttered,  an  apparent  beauty 
and  an  apparent  solemnity,  which  are  seldom  conspi- 
cuous in  those  of  others.  How  few  are  there,  who 
repeat  the  common  artificial  graces  feelingy,  and  with 
minds  intent  upon  the  subject!  Grace  is  usually 
said  as  a  mere  ceremony  or  custom.  The  Supreme 
Being  is  just  thanked  in  so  many  words,  while  the 
thoughts  are  often  rambling  to  other  subjects.  The 
Quaker-  grace,  on  the  other  hand,  whenever  it  is  ut- 
tered, does  not  come  out  in  any  mechanical  form  of 
words  which  men  have  used  before,  but  in  expres- 
sions adapted  to  the  feelings.  It  comes  forth  also 
warm  from  the  heart.  It  comes  after  a  solemn,  silent, 
pause,  and  it  becomes  therefore,  under  all  these  cir- 


Us  PECULIAR  CUSTOMS. 

cumstances,  an  act  of  real  solemnity  and  genuine 
devotion. 

It  is  astonishing  how  little  even  men  of  acknow- 
ledged piety  seem  to  have  their  minds  fixed  upon  the 
ideas  contained  in  the  mechanical  graces  they  repeat. 
I  was  one  afternoon  at  a  friends  house,  where  there 
happened  to  be  a  clergyman  of  the  Scottish  church. 
He  was  a  man  deservedly  esteemed  for  his  piety. 
The  company  was  large.     Politics  had  been  discuss- 
ed some  time,   when  the  tea-things  were  introduced. 
While  the  bread  and  butter  were  bringing  in,  the 
clergyman,  who  had  taken  an  active  part  in  the  dis- 
cussion, put  a  question   to  a  gentleman,   who  was 
sitting  in  a  corner  of  the  room.     The  gentleman  be- 
gan to  reply,  and  was  proceeding  in  his  answer,  when 
of  a  sudden  I  heard  a  solemn  voice.     Being  surpris- 
ed, I  looked  round,  and  found  it  was  the  clergy  man, 
who  had  suddenly  started  up,  and  was  saying  grace. 
The  solemnity,  with  which  he  spoke,  occasioned  his 
voice  to  differ  so   much   from  its  ordinary  tone,    that 
1  did  not,  till  I  had  looked  about  me,   discover  who 
the   speaker  was.      I  think   he  might  be  engaged 
from  three  or  four  minutes  in  the  delivery  of  this 
grace.     I  could  not  help  thinking,  during  the  deli- 
very of  it,  that  I  never  knew  any  person  say  grace 
like  this  man.     Nor  was  I  ever  so  much  moved  with 
any  grace,  or  thought  I  ever  saw  so  clearly  the  pro- 


PECULIAR  CUSTOMS*  «4$ 

priety  of  saying  grace,  as  on  this  occasion.  But  w  hen 
I  found  that  on  the  very  instant  the  grace  was  over 
politics  were  resumed  ;  when  I  found  that,  no  soon* 
cr  had  the  last  word  in  the  grace  been  pronounced, 
than  the  next,  which  came  from  the  clergyman  him- 
self, began  by  desiring  the  gentleman  before  men- 
tioned to  go  on  with  his  reply  to  his  own  political 
question,  I  was  so  struck  with  the  inconsistency  of 
the  thing,  that  the  beauty  and  solemnity  of  his  grace 
all  vanished.  This  sudden  transition  from  politics 
to  grace,  and  from  grace  to  pol  tics,  afforded  a  proof 
that  artificial  sentences  might  be  so  frequently  repeat- 
ed, as  to  fail  to  re- excite  their  first  impressions,  or 
that  certain  expressions,  which  might  have  consti- 
tuted devotional  acts  under  devotional  feeling,  might 
relapse  into  heartless  forms. 

I  should  not  wish,  by  the  relation  of  this  anecdote, 
to  be  understood  as  reflecting  in  the  slightest  manner 
on  the  practice  of  the  Scottish  church.  I  know  well 
the  general  sobriety,  diligence,  piety  and  religious 
example  of  its  ministers.  I  mentioned  it  merely  to 
shew,  that  even  where  the  religious  character  of  a 
person  was  high,  his  mind,  by  the  frequent  repetition 
of  the  same  forms  of  expression  on  the  same  occa- 
sions, might  frequently  lose  sight  of  the  meaning  and 
force  of  the  words  as  they  were  uttered,  so  that  he 
might  pronounce  them  without  that  spiritual  feel- 
ing, which  can  alone  constitute  a  religious  exercise. 


ti%  PECULIAR  CUSTOMS. 


CHAP.   VII. 


Customs  at  and  after  meals — Quakers  never  drink 
health  at  dinner — nor  toasts  after  dinner — the  drink- 
ing of  toasts  a  heathen  custom — interrupts  often  the 
innocence — and  leads  to  the  intoxication  of  the  com- 
pany— anecdote  of  Judge  Hale — Quakers  sometimes 
in  embarrassing  situations  on  account  of  this  omis- 
sion—  Quaker-women  seldom  retire  after  dinner,  and 
leave  the  men  drinking —  Quakers  a  sober  people. 


T 

A  HE  Quakers  though  they  are  occasionally  found 
in  the  custom  of  saying  grace,  do  not,  as  I  have  stat- 
ed, either  use  it  as  regularly,  or  in  the  same  manner 
as  other  christians. 

Neither  do  they  at  their  meals,  or  after  their  meals, 
use  the  same  ceremonies  as  others.  They  have  ex- 
ploded the  unmeaning  and  troublesome  custom  of 
drinking  healths  at  their  dinners. 

This  custom  the  Quakers  have  rejected  upon  the 
principle,  that  it  has  no  connection  with  true  civility. 
They  consider  it  as  officious,  troublesome,  and  even 
embarrassing,  on  some  occasions.  To  drink  to  a 
man,  when  lu  is  lifting  his  victuals  to  his  mouth,  and 


PECULIAR  CUSTOMS.  351 

by  calling  off  his  attention,  to  make  him  drop  them, 
or  to  interrupt  two  people,  who  are  eating  and  talking 
together,  and  to  break  the  thread  of  their  discourse, 
seems  to  be  an  action,  as  rude  in  its  principle,  as  dis- 
agreeable in  its  effects,  nor  is  the  custom  often  less 
troublesome  to  the  person  drinking  the  health,  than 
to  the  person  whose  health  is  drank.  If  a  man  finds 
two  people  engaged  in  conversation  he  must  wait  till 
he  catches  their  eyes,  before  he  can  drink  himself. 
A  man  may  also  often  be  put  into  a  delicate  and  dif- 
ficult situation,  to  know  whom  to  drink  to  first, 
and  whom  second,  and  may  be  troubled,  lest,  by 
drinking  improperly  to  one  before  another,  he  may 
either  be  reputed  awkward,  or  may  become  the  occa- 
sion of  offence.  They  consider  also  the  custom  of 
drinking  healths  at  dinner  as  unnecessary,  and  as  tend- 
ing to  no  useful  end.  It  must  be  obvious  that  a  man 
may  wish  another  his  health,  full  as  much  without 
drinking  it,  as  by  drinking  it  with  his  glass  in  his 
hand.  And  it  must  be  equally  obvious  that  wishes, 
expressed  in  this  manner,  can  have  no  medicinal 
effect. 

With  respect  to  the  custom  of  drinking  healths  at 
dinner,  I  may  observe  that  the  innovation,  which  the 
Quakers  seem  to  have  been  the  first  to  have  made 
upon  the  practice  of  it,  has  been  adopted  by  many, 
not  out  of  compliance  with  their  example,  but  on  ac- 


35*  FECUUAK  CUSTOMS, 

count  of  the  trouble  and  inconveniences  attending  it ; 
that  the  custom  is  not  now  so  general  as  it  was  ;  that 
in  the  higher  and  more  fashionable  circles  it  has  nearly- 
been  exploded  ;  and  that,  among  some  of  the  other 
classes  of  society,  it  is  gradually  declining. 

With  respect  to  the  custom  of  drinkiug  toasts  after 
dinner,  the  Quakers  have  rejected  it  for  various  rea, 
sons. 

They  have  rejected  it  first,  because,  however  desi- 
rable it  may  be  that  christians  should  follow  the  best 
customs  of  the  heathens,  it  would  be  a  reproach  to 
them  to  follow  the  worst.  Or,  in  other  words,  it 
would  be  improper  for  men,  whose  religion  required 
spirituality  of  thought  and  feeling,  to  imitate  the  hea- 
thens in  the  manner  of  their  emjoyment  of  sensual 
pleasures.  The  laws  and  customs  of  drinking,  the 
Quakers  observe,  are  all  of  heathen  origin.  The  simi- 
litude between  these  and  those  of  modern  times  is 
too  remarkable  to  be  overlooked  ;  and  too  striking 
not  to  warrant  them  in  concluding,  that  christians 
have  taken  their  model  on  this  subject  from  Pagan 
practice. 

In  every  Grecian  family,  where  company  was  in* 
vited,  the  master  of  it  was  considered  to  be  the  king 
or  president  of  the  feast,  in  his  own  house.  He  was 
usually  denominated  the  eye  of  the  company.  It 
was  one  of  his  offices  to  look  about  and  to  see  that 


PECULIAR.  CUSTOMS.  353 

his  guests  drank  their  proper  portions  of  the  wine.  It 
was  another  to  keep  peace  and  harmony  among  them. 
For  these  purposes  h;s  word  was  law.  At  entertain- 
ments at  the  public  expence  the  same  office  existed, 
but  the  person,  then  appoi.  -ted  to  it,  was  nominated  ei- 
ther by  lot,  or  by  the  votes  of  the  persons  present. — ■ 
This  custom  obtains  among  the  moderns.  The  mas- 
ter of  every  family  at  the  present  day  presides  at  his 
own  table  for  the  same  purposes.  And  at  great  and 
public  dinners  at  taverns,  a  similar  officer  is  appointed, 
who  is  generally  chosen  by  the  committee,  who  first 
meet  for  the  proposal  of  the  feast. 

One  of  the  first  toasts,  that  were  usually  drank 
among  the  ancient  Greeks,  was  to  the  li  gods."  This 
entirely  corresponds  with  the  modern  idea  of  church; 
and  if  the  government  had  been  only  coupled  with  the 
gods  in  these  ancient  times,  it  would  have  precisely 
answered  to  the  modern  toast  of  church  and  state. 

It  was  also  usual  at  the  entertainments,  given  by 
Grecian  families,  to  drink  the  prosperity  of  those  per- 
sons, for  whom  they  entertained  a  friendship,  but 
who  happened  to  be  absent.  No  toast  can  better  co- 
incide than  this,  with  that,  which  is  so  frequently 
given,  of  our  absent  friends. 

It  was  also  a  Grecian  practice  for  each  of  the  guests 
to  name  his  particular  friend,  and  sometimes  also  his 
particular  mistress.    The  moderns  have  also  a  parallel 

Vol.  1  Y  y 


354  PECULIAR  CUSTOMS. 

for  this.     Every  person  gives  (to  use  the  common 
phrase)  his  gentleman,  and  his  lady,  in  his  turn. 

It  is  well  known  to  have  been  the  usage  of  the  an- 
cient Greeks,  at  their  entertainments,  either  to  fill  or 
to  have  had  their  cups  filled  for  them  to  the  brim. 
The  moderns  do  precisely  the  same  thing.  Glasses 
so  filled,  have  the  particular  name  of  bumpers :  and 
however  vigilantly  an  ancient  Greek  might  have  look- 
ed after  his  guests,  and  made  them  drink  their  glasses 
filled  in  this  manner,  the  presidents  of  modern  times 
are  equally  vigilant  in  enforcing  adherence  to  the 
same  custom. 

It  was  an  ancient  practice  also  with  the  same  people 
to  drink  three  glasses  when  the  graces,  and  nine  when 
the  muses  were  named :  and  three  and  three  times 
three  were  drank  on  particular  occasions.  This  bar- 
barous practice  has  fortunately  not  come  down  to 
the  moderns  to  its  full  extent,  but  they  have  retained 
the  remembrance  of  it,  and  celebrated  it  in  part,  by 
following  up  their  toasts,  on  any  extraordinary  occa- 
sion, not  with  three  or  nine  glasses  of  wine,  but  with 
three  or  nine  cheers. 

Among  the  ancients  beforementioned,  if  any  of 
the  persons  present  were  found  deficient  in  drinking 
their  proper  portions,  they  were  ordered  by  the  pre- 
sident either  to  drink  them  or  to  leave  the  room.  This 
usage  has  been  a  little  altered  by  the  moderns.     They 


PECULIAR  CUSTOMS.  355 

do  not  order  those  persons  to  leave  the  company, 
who  do  not  comply  with  the  same  rules  of  drinking 
as  the  rest,  but  they  subject  them  to  be  fined,  as  it  is 
termed,  that  is,  they  oblige  them  to  drink  double 
portions  for  their  deficiency,  or  punish  them  in  some 
other  manner. 

From  hence  it  will  be  obvious  that  the  laws  of 
drinking  are  of  heathen  origin ;  that  is,  the  custom  of 
drinking  toasts  originated,  as  the  Quakers  contend, 
with  men  of  heathen  minds  and  affections  for  a  sensual 
purpose ;  and  it  is  therefore  a  custom,  they  believe, 
which  men  of  christian  minds  and  affections  should 
never  follow. 

The  Quakers  have  rejected  the  custom  again,  be- 
cause they  consider  it  to  be  inconsistent  with 
their  christian  character  in  other  respects.  They 
consider  it  as  morally  injurious  ;  for  toasts  frequently 
excite  and  promote  indelicate  ideas,  and  thus  some- 
times interrupt  the  innocence  of  conversation. 

They  consider  it  as  morally  injurious  again,  be- 
cause the  drinking  of  to^s  ts  has  a  direct  tendency  to 
promote  drunkenness 

They,  who  have  been  much  in  company,  must 
have  had  repeated  opportunities  of  witnessing,  that 
this  idea  of  the  Quakers  is  founded  in  truth,  men  are 
undoubtedly  stimulated  to  drink  more  than  they  like. 
and  to  become  intoxicated  in  consequence  of  the  use 


356  PECULIAR  CUSTOMS. 

of  toasts.  If  a  man  has  no  objection  to  drink  toasts 
at  all,  he  must  drink  that  which  the  master  of  the 
house  proposes,  and  it  is  usual  in  this  case  to  fill  a 
bumper.  Respect  to  his  host  is  considered  as  de- 
manding this.  Thus  one  full  glass  is  secured  to  him 
at  the  outset.  He  must  also  drink  a  bumper  to  the 
king,  another  to  church  aid  state,  and  another  to  the 
army  and  navy.  He  would,  in  many  companies,  be 
thought  hostile  to  government,  if,  in  the  habit  of 
drinking  toasts,  he  were  to  refuse  to  drink  these,  or 
to  honour  these  in  the  same  manner.  Thus  three 
additional  glasses  are  entailed  upon  him.  He  must 
also  drink  a  bumper  to  his  own  toast.  He  Mould  be 
thought  to  dishonour  the  person,  whose  health  he  had 
given,  if  he  were  to  fail  in  this.  Thus  a  fifth  glass  is 
added  to  his  share.  He  must  fill  a  little  besides  to  eve- 
ry other  toast,  or  he  is  considered  as  deficient  in  re- 
spect to  the  person,  who  has  proposed  it.  Thus  many 
additional  glasses  are  forced  upon  him.  By  this  time 
the  wine  begins  to  act,  when  new  toasts,  of  a  new 
nature  assail  his  ear,  and  he  is  stimulated  to  new  po- 
tions. There  are  many  toasts  of  so  patriotic,  and 
others  of  so  generous  and  convivial  a  nature  that  a 
man  is  looked  upon  as  disaffected,  or  as  devoid  of 
sentiment,  who  refuses  them.  Add  to  this,  that  there 
is  a  sort  of  shame,  which  the  young  and  generous  in 
particular  feel  in  being  outdone,  and  in  not  keeping 


PECULIAR  CUSTOMS,  357 

pace  with  the  rest,  on  such  occasions.  Thus  toast 
being  urged  after  toast,  and  shan.e  acting  upon  shame, 
a  variety  of  causes  conspires  at  the  same  moment  to 
drive  him  on,  till  the  liquor  at  length  overcomes  him 
and  he  falls  eventually  a  victim  to  its  power. 

It  will  be  manifest  from  this  account  that  the  laws 
of  drinking,  by  which  the  necessity  of  drinking  a 
certain  number  of  toasts  is  enjoined,  by  which  bum- 
pers are  attached  to  certain  classes  of  toasts,  by  which 
a  stigma  is  affixed  to  a  non-compliance  with  the  terms, 
by  which  in  fact  a  regular  system  of  etiquette  is  estab- 
lished, cannot  but  lead,  except  a  man  is  uncommonly 
resolute  or  particularly  on  his  guard,  to  intoxication. 
We  see  indeed  instances  of  men  drinking  glass  after 
glass,  because  stimulated  in  this  manner,  even  against 
their  own  inclination,  nay  even  against  the  determin- 
ation they  had  made  before  they  v rent  into  company, 
till  they  have  made  themselves  quite  chunk.  But  had 
there  been  no  laws  of  drinking,  or  no  toasts,  we  can- 
not see  any  reason  vt  hy  the  same  persons  should  not 
have  returned  sober  to  their  respective  homes. 

It  is  recorded  of  the  great  Sir  Matthew  Hale,  who 
is  deservedly  placed  among  the  great  men  of  our 
country,  that  in  his  early  youth  he  had  been  in  com- 
pany, where  the  party  had  drunk  to  stieh  excess,  that 
One  of  them  fell  down  apparently  dead.     Quitting  the 


35*  PECULIAR  CUSTOMS. 

room,  he  implored  forgiveness  of  the  Almighty  for 
this  excessive  intemperance  in  himself  and  his  com- 
panions, and  made  a  vow,  that  he  would  never  drink 
another  health  while  he  lived.  This  vow  he  kept  to 
his  dying  day.  It  is  hardly  necessary  for  me  to  re- 
mark, that  he  would  never  have  come  to  such  a  re- 
solution, if  he  had  not  believed,  either  that  the  drink- 
ing of  toasts  had  produced  the  excesses  of  that  day, 
or  that  the  custom  led  so  naturally  to  intoxication, 
that  it  became  his  duty  to  suppress  it. 

The  Quakers  having  rejected  the  use  of  toasts  upon 
the  principles  assigned,  are  sometimes  placed  in  a 
difficult  situation,  in  which  there  is  an  occasion  for 
the  trial  of  their  courage,  in  consequence  of  mixing 
with  others,  by  whom  the  custom  is  still  followed. 

In  companies,  to  which  they  are  invited  in  regular 
families,  they  are  seldom  put  to  any  disagreeable  di- 
lemma in  this  respect.  The  master  of  the  house,  if 
in  the  habir  of  giving  toasts,  generally  knowing  the 
custom  of  the  Quakers  in  this  instance,  passes  over 
any  Quaker  who  may  be  present,  and  calls  upon  his 
next  neighbour  for  a  toast.  Good  breeding  and  hos- 
pitality demand  that  such  indulgence  and  exception 
should  be  given. 

There  are  situations,  however,  in  which  their  cou- 
rage is  often  tried.     One  of  the  worst  in  which  a 


PECULIAR  CUSTOMS.  3SS 

a  Quaker  can  be  placed,  and  in  which  he  is  frequently- 
placed,  is  that  of  being  at  a  common  room  in  an  inn, 
where  a  number  of  other  travellers  dine  and  sup  to- 
gether. In  such  companies  things  are  seldom  con- 
ducted so  much  to  his  satisfaction  in  this  respect,  as 
in  those  described.  In  general  as  the  bottle  passes, 
some  jocose  hint  is  conveyed  to  him  about  the  toast ; 
and  though  this  is  perhaps  done  with  good  humour, 
his  feelings  are  wounded  by  it.  At  other  times  when 
the  company  are  of  a  less  liberal  complexion,  there 
is  a  determination,  soon  understood  among  one  ano- 
ther, to  hunt  him  down,  as  if  he  were  fair  game. 
A  toast  is  pressed  upon  him,  though  all  know  that  it  is 
not  his  custom  to  drink  it.  On  refusing,  they  begin 
to"teaze  him.  One  jokes  with  him.  Another  banters 
him.  Toasts  both  illiberal  and  indelicate,  are  at 
length  introduced  ;  and  he  has  no  alternative  but  that 
of  bearing  the  banter,  or  quitting  the  room.  I  have 
seen  a  Quaker  in  such  a  company  (and  at  such  a 
distance  from  home,  that  the  transaction  in  all  pro- 
bability never  could  have  been  known,  had  he,  in 
order  to  free  himself  from  their  attacks,  conformed 
to  their  custom)  bearing  all  their  raillery  with  aston- 
ishing firmness,  and  courageously  struggling  against 
the  stream.  It  is  certainly  an  awkward  thing  for  a 
solitary  Quaker  to  fall  in  such  companies,  and  it  re- 


360  PECULIAR  CUSTOMS. 

quires  considerable  courage  to  preserve  singularity 
in  the  midst  of  the  prejudices  of  ignorant  and  illiberal 
men. 

This  custom,  however,  of  drinking  toasts  after 
d'nner,  is,  like  the  former  of  drinking  healths  at  din- 
ner, happily  declining.  It  is  much  to  the  credit  of 
those,  who  move  in  the  higher  circles,  that  they  have 
generally  exploded  both.  It  may  be  probably  owing 
to  this  circumstanee,  that  though  we  find  persons  of 
description  labouring  under  the  imputation  of 
levity  and  dissipation,  we  yet  find  them  respectable 
for  the  sobriety  of  their  lives.  Drunkenness  indeed 
forms  no  part  of  their  character,  nor,  generally  speak- 
ing,  i.->  it  a  vice  of  the  present  age  as  it  has  been  of 
former  ages  ;  and  there  seems  to  be  little  doubt,  that 
in  proportion  as  the  custom  of  drinking  healths  and 
toasts,  but  more  particularly  the  latter,  is  suppressed, 
this  vice  will  become  less  a  trait  in  the  national  char- 
acter. 

There  are  one  or  two  customs  of  the  Quakers, 
which  I  shall  notice  before  I  conclude  this  chapter. 

It  is  one  of  the  fashions  of  the  world,  where  people 
meet  in  company,  for  men  and  women,  when  the 
dinner  is  over,  to  drink  their  wine  together,  and  for 
the  women,  having  done  this  for  a  short  time,  to  re- 
tire.    This  custom  of  the  females  withdrawing 


PECULIAR  CUSTOMS.  361 

dinner  was  probably  first  insisted  upon  from  an  idea, 
that  their  presence  would  be  a  restraint  upon  the  cir- 
culation of  the  bottle,  as  well  as  upon  the  conversation 
of  the  men.  The  Quakers,  however,  seldom  sub- 
mit to  this  practice.  Men  end  women  generally  sit 
together  and  converse  as  before  dinner.  I  do  not 
mean  by  this  that  women  may  not  retire  if  tliey 
please,  because  there  i*>  no  restraint  upon  any  one  in 
the  company  of  the  Quakers;  nor  do  I  moan  to 
that  women  do  not  occasionally  retire,  and  leave  the 
men  at  their  wine.  There  are  a  few  rich  fan 
which,  having  mixed  more  dan  usual  with  the 
world,  allow  of  this  separation.  But  where  one  al- 
lows it,  there  are  ninety-.  give  wine  to  their 
company  after  dinner,  who  do  not.  It  is  not  a  Qua- 
ker-custom, that  in  a  given  time  after  dinner,  the 
one  shorn1  d  be  separated  from  the  other  sex. 

It  is  a  pity  that  the  practice  of  the  Quakers  should 
not  have  been  adopted  by  others  of  our  own  country 
in  this  particular.  Mai.r  advantages  would  result  to 
those,  who  were  to  follow  th  example.  For  if  v.o- 
me\  were  allow cd  to  remain,  chastity  of  expression 
and  decojum  of  lxhaviour  would  be  more  likely  to 
be  insured.  There  presence  also  would  operate  as 
a  check  upon  drunkenness.  Nor  can  there  be  a 
doubt,  that  women  would  enliven  and  givr  a  vs 


362  PECULIAR  CUSTOMS. 

to  conversation;   and,    as   tiny  i   different 

education  from  nun,  that  an  opportu 

i; 

ofth  her. 

It  is  also  usual  with  in  such 

that  the 

I 
known  :  Quak<  rs,   <-\«  n  tot  U 

who  It   .- 

unusual  w  ith  tl  .  if 

I i  rmit.     But  even  in  d  ■ 

th<  .  at  the  tabU ,  tl 

com  than  in  d. .  I 

!l<  hi  t<» 
1   in  a  dd 

ke  a  ci 
The  bottle,  hov  ever,  i 
he 

g  his  plaas. 
A  i  little  tinu  ,  i 

\  third,  '  taken  what  he  ill. 

lows  the  example.     The  wine   ta 
i  taken  away,  and  this  i 
the  hour  <  F  drinking  ti  .1.     V  ither  drunk 
an;  m  approach  drunk<  ni 

in  the  Quaker  companies.     1 


363 

d  by  lb  of  the  society.     It  is 

a  sul  ilit  'r    queries.      It  is  of  course 

a  sui  n  brought  to  their  rccoUectiotti 

|  die  fata  of  the  Quakers,  they 

nmH  Ik-  .. 


- 

* 

»  :  .*- 

DATE  DUE 

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tf  0  5  tl 

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